/'2.,  ^,  -2-3 


l^taftBBat  Mm\amm  Mvttkxnvxhi^t  Wntfxtlh 

ll|F  Htbrarg  of 
Prinrrton  oflj^nlngtral  ^rmtnarg 

BV^828  .S5  1902  )   , 

Shiells,  Robert,  1825-1908.    ^ 
The  story  of  the  token  as   f 
belonging  to  the  sacrament  I 


PLATE   I. 


THE   STORY    OF   THE   TOKEN*. 


6. 


Figs.  I,  2,  Cumberland  Co.,  Pa.,  R.  P.,  Reformed  Presby- 
terian. 3,  4,  Conecocheague  Church.  5,  I.ewes.  Del. 
6,   New   Lisbon.  ().     (See  Descriptiono  f  Plates,  p.  174) 


THE 

STORY  OF  THE  TOKEN 


AS    BELONGING   TO   THB 


Sacrament  of  the  Lord's  Supper 

ROBERT  SHIELLS,  F.  S.  A.  Scot. 


SECOND    EDITION 


Tell  ye  your  children  of  it,  and  let  your  children  tell  their 
children,  and  their  children  another  generation. — Joel  i  :  3. 


PHILADELPHIA 

The  Presbyterian  Board  of  Publication 

AND  Sabbath-School  Work 

1902 


Copyright,   1 902,  by  The  Trustees  of 

The  Presbyterian  Board  of  Publication  and 

Sabbath-School  Work 


DEDICATION 

To  all  the  friends,  and  they  are  many, 
on  both  sides  of  the  sea,  who  have  given 
me  help  and  encouragement,  my  work  is 
respectfully  dedicated  as  a  ^' Token"  of 
appreciation  and  loving  remembrance. 

No  one  is  named,  but  each  one  may  read 
his  own  name  between  the  lines,  as  each  one 
is  duly  remembered  by 

His  Grateful  Friend, 

ROBERT  SHIELLS. 


PREFACE 


I  have  no  apology  to  make  for  the  following  pages. 
The  story  they  tell  will  show  how  they  came  to  be 
written. 

I  hope  the  reader  will  find  the  narrative  not  so 
unimportant  as  it  may  appear  at  first  sight.  I  have 
used  my  most  diligent  endeavor  to  collect  all  the 
information  I  could,  concerning  what  has  become  to 
me  an  interesting  study.  I  have  striven  to  tell 
what  I  know  about  a  practice  that  is  fast  becoming 
extinct,  and  to  preserve  its  memory  from  the  delenda 
est  of  the  waters  of  Lethe. 

l"he  Token  was  once  a  visible  symbol  of  that 
which,  like  a  master-key,  opened  the  gates  of  salva- 
tion to  the  faithful  communicants  of  the  Church. 
Time -honored  as  the  custom  was,  it  will  soon  be 
forgotten.  I  would  fain  hope  that  I  have  been  able 
to  add  one  stone,  small  as  it  may  be,  to  its  cairn  of 
remembrance. 

It  is  with  no  affectation  of  humility  I  acknowledge 
that  neither  my  reading  nor  my  scholarship  fits  me  to 
be  an  authority  on  this  question.  I  shall  be  amply 
repaid  for  my  labor  if  what  I  have  written  shall 
incite  some  qualified  person  to  complete  the  story  of 
the  Token. 


vi  PREFACE 

Besides  being  encouraged  in  my  work  by  the  love 
which  I  bear  to  the  Church  in  which  I  was  reared,  I 
confess  that  I  have  also  endeavored  to  realize  that 
wish  of  which  Burns  speaks,  and  in  which  all  his 
countrymen  share : — 

**  That  I,  for  poor  auld  Scotland's  sake. 
Some  usefu'  plan  or  book  could  make." 

And  now,  without  further  preface,  "  Behold  how 
that  I  have  not  laboured  for  myself  only,  but  for  all 
them  that  seek  wisdom  and  knowledge."  Eccle- 
siasticus  xxiv:  39,  and  xxxiii :  16. 

"And  here  will  I  make  an  end.  If  I  have  done 
well,  and  as  the  story  required,  it  is  the  thing  that  I 
desired  ;  but  if  I  have  spoken  slenderly  and  barely, 
I  have  done  that  I  could."      II  Maccabees  xv  :  39. 

ROBERT  SHIELLS. 
Neenah,  Wisconsin, 
October  18,  1891. 


CONTENTS 

Page 

Dedication i" 

Preface ^ 

Introduction  to  Second  Edition ix 

I.  Author's  Introduction 9 

II.  The  Origin  of  the  Token 26 

III.  Modern  References  to  the  Token 43  i 

IV.  English  Token  Usages 49  j 

V.  Substitutes  for  Tokens 57  1 

VI.  Migration  of  Tokens 62  j 

VII.   Antiquity  of  Tokens 7^  j 

VIII.  Tokens  in  the  Early  Protestant  Records     81  j 

IX,  Tokens  in  France 87  ; 

X.   Tokens  in  Holland loi  ' 

XL  Tokens  Used  by  the  United  Brethren...  108  ] 

XII.   Early  Use  of  Tokens  in  Scotland I14  : 

XIII.  General  Use  of  Tokens  in  Scotland 124  \ 

XIV.  Tokens  as  Connected  with  the  Lord's  i 

Supper 139 

XV.   Notices  of  Special  Tokens 142  ! 

XVL  Tokens  in  the  United  States 160  ; 

XVII.  Conclusion 17°  j 


For  in  her  rubbish  and  her  stones, 

Thy  servants  pleasure  take  ; 
Yea,  they  the  very  dust  thereof 
Do  favour  for  her  sake. 

Psalm  cii :  i^. 
(Rouse's  Version.) 


INTRODUCTION  TO  SECOND 
EDITION 

The  request  to  write  an  introduction  to 
this  book  confers  rather  than  solicits  an 
honor.  Robert  Shiells's  *^  Story  of  the  To- 
ken "  needs  no  endorsement.  The  fact  that 
its  first  edition  has  been  exhausted,  and  that 
a  second  edition  is  called  for,  is  sufficient 
proof  of  its  value.  The  pleasant  duty  of 
being  sponsor  for  the  second  edition  has  de- 
volved upon  the  Presbyterian  Historical 
Society,  at  whose  motion  the  Board  of  Pub- 
lication and  Sabbath-School  Work  has  now 
given  it  to  the  public  in  its  new  form.  It  is 
for  this  reason  that  it  has  seemed  fitting  for  the 
president  of  the  Presbyterian  Historical  So- 
ciety to  briefly  introduce  the  present  edition. 
The  text  has  been  thoroughly  revised  by  the 
author,  and  much  enlarged  and  greatly  im- 
proved. The  publishers  have  added  a  num- 
ber of  plates  of  rare  American,  Scotch  and 

ix 


X  INTRODUCTION 

Irish  tokens,  and  of  some  most  interesting 
examples  in  use  by  the  old  Huguenots  or 
French  Presbyterians.  Thus,  both  author 
and  publisher  have  so  enhanced  the  value  of 
the  book  that  those  who  are  fortunate  enough 
to  possess  the  first  edition  will  need  to  pur- 
chase the  second  one  also. 

Mr.  Robert  Shiells,  the  author,  is  a 
Scotchman  by  birth,  but  has  long  been  a 
citizen  of  America,  and  a  ruling  elder  in 
the  Presbyterian  Church  of  Neenah,  Wiscon- 
sin. He  has  accumulated  a  collection  of 
Tokens  which  is  probably  the  largest  and  best 
in  the  United  States.  This  he  has  bequeathed 
to  the  Presbyterian  Historical  Society,  and 
the  bequest  will  make  its  collection  one  of 
rare  value  and  interest,  giving  its  museum 
precedence  in  this  respect  in  North  America, 
and  a  foremost  place  among  similar  collec- 
tions in  Europe.  Mr.  Shiells  has  pushed 
his  researches  and  his  collecting  with  zeal 
and  intelligence,  and  his  book  is  the  off- 
spring of  his  wish  to  preserve  the  memory  of 


INTRODUCTION  xi 

a  unique  custom  of  our  fathers,  now  almost 
obsolete.  Many  will  get  their  first  knowl- 
edge of  it  from  this  book.  But  to  others 
the  volume  will  recall  the  stately  com- 
munion seasons  of  early  days  : — the  com- 
municants rising  from  their  pews  and  taking 
their  seats  by  families  round  the  long  tables 
placed  in  the  middle  of  the  aisles  and  cov- 
ered with  snowy  linen  cloths,  the  elders 
slowly  moving  up  and  down  the  aisles  be- 
hind the  tables,  placing  their  open  palms 
before  the  communicants,  and  receiving 
thereinto  the  little  leaden  medals  that  were 
the  visible  tokens  that  the  holders  thereof 
had  come  worthily  to  the  Lord's  Supper. 
Ah !  one  can  hear  through  all  the  years 
gone  by  the  dull  '^ click"  of  the  dropped 
metal  as  it  sounded  through  the  quiet  sanc- 
tuary. Then,  the  solemn  administration  of 
the  sacrament,  the  minister's  address,  the 
rising  and  return  to  the  pews,  the  coming 
up  to  the  next  table  !  Alas  !  the  officiating 
ministers   and   elders;    the   communicants, 


xii  INTRODUCTION 

some  of  them  so  dearly  beloved,  all  have 
passed  from  among  us  along  with  the  old- 
time  custom  that  seems  dearer  now  in  the 
retrospect  than  ever  before. 

The  publishing  of  the  first  edition  of  the 
«*  Story  of  the  Token"  brought  to  Mr. 
Shiells  many  warm  acknowledgments  and 
letters  of  congratulation,  among  them  one 
from  the  Duke  of  Argyle.  It  secured  for 
him  the  honor  of  a  fellowship  in  the  ' '  So- 
ciety of  Antiquaries  of  Scotland, ' '  and  the 
marked  compliment  of  an  honorary  place 
in  the  select  membership  of  the  '*  Scottish 
History  Society,"  of  which  I^ord  Rosebery 
is  president.  The  second  edition  will  no 
doubt  add  to  the  honors  that  have  come  to 
the  venerable  author ;  and  it  is  to  be  hoped 
that  the  American  public  will  show  their 
appreciation  of  the  good  work  of  both 
author  and  publisher  by  a  large  patronage. 

Henry  C.  McCook. 


THE  STORY  OF  THE  TOKEN 


INTRODUCTION 


ONSERVATIVE  in  all  its 
ways   as  we   esteem  our 
Presbyterian  Church, 
with  its  Books  of  Order 
and   Discipline,  it  has  al- 
most imperceptibly  changed 
very  much  in  many  of  its  prac- 
tices and  details.     Its  bare  and  rigid  style 
of  worship  has   gradually    yielded   to    the 
modern   desire   for  beauty   and   show.     In 
music,  and  flowers,  and  aesthetic  decoration, 
it  has  become  second  to  none.     It  has  begun 
to  observe  ^^days,  and  months,  and  times." 
Holidays   which  our   founders   would   have 
refused  even  to  'Uake  up  their  names  into 
their  lips"    have  become   ''set  times"    in 
our  yearly  worship.     The  Church  has  held 
fast   to  ''the   form   of  sound  words,"  but 

some  forms  that  were  once  considered  essen- 

9 


10  STORY  OF  THE  TOKEN 

tial  to  the  well-ordering  of  its  services,  have 
become  disused,  and  even  obsolete. 

The  celebration  of  the  communion  has 
been  specially  shorn  of  what  were  formerly- 
thought  to  be  its  appropriate  and  necessary 
solemnities. 

It  is  true  that  the  simple,  yet  impressive 
ceremonial  used  to  be  prolonged  to  an  ex- 
tent that  the  modern  church  member  would 
quickly  rebel  against.  But  the  old-time 
worshiper  did  not  study  brevity,  and  rather 
insisted  on  ''good  measure,  pressed  down 
and  running  over. ' ' 

The  time  can  still  be  remembered  when 
it  was  really  "  the  great  day  of  the  feast." 
In  country  parishes,  observed  only  once  a 
year — requiring  a  staff  of  ministers  to  carry 
out  its  varied  and  lengthy  forms  of  worship 
— hedged  about  with  days  of  fasting,  and 
preparation,  and  thanksgiving,  it  was,  in- 
deed, as  the  phrase  went,  "a  great  occa- 
sion, ' '  to  which  the  people  looked  forward 
with  desire  and  looked  back  with  delight. 


STORY  OF  THE  TOKEN  11 

Nowadays  all  is  changed,  and  our  fathers 
would  mournfully  exclaim,  * '  the  glory  is 
departed  from  Israel." 

If  there  are  what  may  be  termed  sacred 
mysteries  pertaining  to  our  Presbyterian 
ritual,  they  are  certainly  those  connected 
with  the  observance  of  an  old-time  Com- 
munion. The  celebration  began  with  the 
long  penitential  prayer  and  the  other  pro- 
tracted exercises  of  the  day  of  humiliation 
and  fasting :  a  day  kept,  if  possible,  with 
more  than  Sabbatical  strictness. 

Then  came  the  usual  lengthy  preparation 
services  of  the  Saturday,  followed  by  the 
plain  but  strikingly  impressive  worship  of 
the  Sabbath  itself. 

The  church  had  then  assumed  an  appear- 
ance of  simple  yet  awe-inspiring  decoration. 
The  front  seats  converted  into  tables,  cov- 
ered with  spotless  linen,  looked  as  if  they 
were  made  ready  for  saintly  guests.  The 
service  opened  with  the  usual  preliminaries, 
which   ushered   in    the    "action   sermon," 


12  STORY  OF  THE  TOKEN 

bristling  with  duties,  sparkling  with  prom- 
ises, and  fully  setting  forth  the  privileges  to 
be  enjoyed.  This  was  the  introduction  to 
that  stirring  address  known  as  the  '*  fencing 
of  the  tables."  All  those  who  knew  that 
they  were  presumptuously  living  in  sin,  open 
or  secret,  were  solemnly  warned  not  to  ap- 
proach the  sacred  feast,  as  they  would  ^^eat 
and  drink  judgment  to  themselves."  On 
the  other  hand,  all  who  felt  the  sweet  pains 
of  repentance,  who  were  earnestly  striving 
after  newness  of  life  and  sincerity  of  obedi- 
ence, were  lovingly  invited  to  sit  down  at 
the  table  of  the  Lord  and  partake  of  its 
spiritual  bounties. 

Quietly  and  reverently  the  communicants 
filed  into  the  appointed  seats.  The  sacra- 
mental emblems  were  uncovered,  with  all 
the  modest  pomp  of  the  Communion  vessels. 
The  tables  were  "  served  ' '  (as  it  was  termed) 
by  each  officiating  minister  in  turn.  At  the 
conclusion  of  his  address,  the  venerable 
elders  dispensed  the  consecrated  elements. 


STORY  OF  THE  TOKEN  13 

and  the  clergyman  added  a  few  words  of 
comfort  and  cheer,  usually  dismissing  the 
worshipers  with  '*  go  from  his  table,  sing- 
ing his  praise,  and  the  God  of  all  peace  go 
with  you."  As  the  tables  were  emptied  at 
the  one  end  they  were  slowly  filled  at  the 
other,  and  so  the  solemnities  went  on  till  all 
had  enjoyed  the  privilege  of  obeying  the 
Lord's  command,  "  This  do  in  remembrance 
of  me." 

On  one  occasion  (not  many  years  ago), 
in  the  south  of  Scotland,  the  number  pres- 
ent was  so  great  that  fifteen  successive  tables 
were  addressed  by  the  ministers  in  attend- 
ance before  all  the  members  had  communi- 
cated. 

The  exercises  were  plentifully  interspersed 
with  the  singing  of  ' '  those  strains  that  once 
did  sweet  in  Zion  glide."  Rouse's  Psalms, 
generally  with  the  *'read  line,"  filled  up 
every  possible  breathing  space.  I  remember 
the  One  Hundred  and  Third  Psalm  as  an 
especial  favorite  at  such  times. 


14  STORY  OF  THE  TOKEN 

This  work  was  kept  up  ^vithout  intermis- 
sion for  seven  or  eight  hours.* 

There  was  a  sermon  again  in  the  even- 
ing, and  on  Monday  there  was  a  thanks- 
giving service  of  praise  and  preaching, 
which    brought    the   great    occasion    to    a 

close. 

All  this  has  now  disappeared,  and  the 
mutilated  ceremony  of  to-day  barely  occu- 
pies the  time  set  apart  for  the  ordinary 
church  service. 

My  present  intention  is,  not  to  moralize 
over  these  alterations,  but  to  call  attention 
to   one   minor  ceremony  which  has  fallen, 


*  The  diary  of  the  Rev.  John  Mill,  of  Shetland,  has 
many  references  to  the  immense  labor  performed  by 
ministers  on  such  occasions.  He  notes,  August  27, 
I775>  *'The  Sacrament  was  celebrated  at  Sandwick. 
I  was  told  I  would  kill  myself  with  so  much  work, 
having  preached  six  times  and  served  seven  tables. 
I  replied  that,  in  this  event,  I  would  die  in  a  good 
cause. ' '  And  again,  August,  1 780,  at  the  same  place, 
he  speaks  of  himself  as  "preaching  all  the  day  and 
serving  seven  tables."  Mill's  Diary,  Edinburgh, 
1889,  pp.  44  and  60. 


STORY  OF  THE  TOKEN  15 

not  only  into  disuse,  but  almost  into  utter 
forgetfulness. 

This  is,  the  distribution  of  the  Tokens 
at  the  close  of  the  Thursday's  services,  and 
the  ''  lifting  "  of  them  on  the  Sabbath,  when 
the  communicants  were  seated  at  the  sacra- 
mental table. 

There  are  thousands  of  Presbyterians  in 
the  United  States  who  never  even  heard  of 
the  Communion  Token,  and  would  be  utterly 
at  a  loss  to  know  how,  or  where,  such  a  thing 
could  be  used.  To  all  such  I  wish  to  oifer  a 
brief  description. 

When  the  worshipers  were  being  dis- 
missed on  the  Fast-day,  the  minister  and 
elders  stood  in  front  of  the  pulpit.  As  the 
members  filed  past,  those  who  were  in  good 
standing  and  worthy  to  communicate,  were 
handed  each  a  small  piece  of  metal  known 
as  a  Token. 

The  importance  and  solemnity  with  which 
this  distribution  was  regarded  may  be  in- 
ferred from  what  is  recorded  of  Rev.  George 


16  STORY  OF  THE  TOKEN 

Gillespie,  minister  of  Strathmiglo,  Scotland. 
*'  He  never  gave  a  token  of  admission  to  the 
Lord's  Supper  without  a  trembling  hand  and 
a  throbbing  heart. ' '  * 

The  individual  appearance  of  applicants 
used  to  be  strictly  insisted  on.  The  Session 
Records  of  Edinburgh,  1574,  appoint  that 
*Hhe  whole  communicants  come  in  proper 
person  upon  Friday  next,  at  two  hours  after 
noon,  and  receive  their  tickets  in  the  places 
of  examination."!  This  rule  of  personal 
presence  was  long  enforced  throughout  the 
entire  church.  I  remember  hearing  it  con- 
demned as  a  very  loose  practice  when  some 
ministers  relaxed  so  far  as  to  give  Tokens 
when  neighbors  asked  them  for  absent  friends 
who  were  unable  to  be  present. 

In  the  days  when  church  discipline  was 
real  and  meant  something,  persons  resting 
under  temporary  disqualification  were  sum- 


*  Scott's  Fasti  EcdesicB  Scoticance.  Vol.  IV,  p.  510. 
t  Edgar's  Old  Church  Life  in  Scotlatid.     Vol.  I, 
P-  134. 


STORY  OF  THE  TOKEN  17 

marily  refused  Tokens,  and  were  thus  de- 
barred from  the  coming  solemnities.*  Those 
who  feared  rejection,  refrained  from  pre- 
senting themselves. 

On  the  Sabbath,  when  the  elders  passed 
along  the  tables,  they  received  from  each 
communicant  the  Token  which  vouched  for 
his  being  of  the  *' household  of  faith"  and 
gave  him  a  right  to  sit  with  the  people  of 
God.  This,  in  short,  was  the  manner  of 
using  those  diminutive  tablets.  Greatly 
honored,  and  even  reverenced,  they  were  by 
the  devout  men  and  women  who  had  them 
in  keeping  only  for  a  day  or  two,  and  who 
looked  upon  them  as  their  passport  of  en- 


*  In  many  churches  an  annual  list  was  made  up 
of  those  who  were  to  be  refused  Tokens,  and  the 
names  were  frequently  continued  from  year  to  year. 
Still  this  discreditable  roll  did  not  by  any  means 
consist  of  those  who  were  liable  to  expulsion,  or 
even  to  the  minor  excommunication.  In  Mauchline, 
1775,  John  Richmond  joined  the  Secession  Church 
and  his  name  was  forthwith  added  to  the  black  list, 
without  his  being  cited  or  troubled  in  any  way. 
Edgar's  OM  Church  Life,  Vol.  I,  p.  281. 


18  STORY  OF  THE  TOKEN 

trance  into  the  very  Holy  of  holies  of  their 
religion.  To  them,  the  Token  was  like  the 
wedding  garment  of  the  parable  and  was 
deemed  equally  indispensable. 

Little  of  this  now  remains.  The  Token 
has  apparently  outlived  its  usefulness.  In 
this  country  some  churches  of  the  United 
.  Presbyterian,  and  the  Reformed  Presbyterian 
bodies,  still  ' '  ask  for  the  old  paths  and  walk 
therein,"  though  the  Token  is  gradually 
falling  out  of  repute  with  them  also.  Even 
in  Scotland  it  is  now  being  superseded  by  a 
system  of  cards  and  checks  which  serve  to 
show  how  regularly  each  member  **  waits 
upon  the  ordinances." 

The  Token  itself  was  usually  a  small  plate 
of  lead,  marked  with  some  device  referring 
to  the  congregation  which  owned  it,  or  to 
the  ordinance  with  which  it  was  connected, 
the  date  of  church  organization  or  of  pastor- 
ate,* and,  *'Let  a  man  examine  himself," 


*  I  believe  that  no  dated  Scotch  Tokens  are  found 
before  the  early  part  of  the  seventeenth  century. 


STORY  OF  THE  TOKEN  19 

or  some  such  appropriate  text.  On  some 
specimens  a  large  numeral,  standing  by  itself, 
indicated  the  number  of  the  table  at  which 
the  communicant  ought  to  present  himself. 
Any  or  all  of  these  were  stamped  on  the 
little  piece  of  metal  and  marked  it  as 
being  *  *  set  apart  from  a  common  to  a  holy 
use. ' ' 

A  somewhat  modern  innovation  in  all  the 
Token  countries  is  the  use  of  Tokens  without 
*'a  local  habitation  or  a  name."  They 
have  neither  place  nor  date  to  identify  them 
with  a  home.  Garnished  with  some  goodly 
texts  to  mark  their  sacred  office,  they  can 
be  used  anywhere  and  are  known  as  S^ock 
Tokens. 

Churches  in  the  large  towns  sometimes 
mixed  secular  with  sacred  emblems  on  the 
consecrated  medals,  and  displayed  their 
city  arms.  I  have  such  examples  from 
Glasgow  and  Perth,  as  well  as  from  the 
metropolitan  city  of  Edinburgh.     These  last 


20 


STORY  OF  THE  TOKEN 


bear   the    familiar   and    not    inappropriate 
motto,  Nisi  Dominus  Frustra.^ 

In  1559,  I  find  the 
Edinburgh  Dean  of  Guild 
contracting  with  one  of 
the  city  goldsmiths  for 
* '  tikkets  ' '  and  ' '  stamp- 
ing of  thame."  In  the 
inner  history  of  Scottish 
churches  there  are  frequent 
notices  of  petty  troubles 
when  anything  new  is  in- 
troduced, no  matter  how 
insignificant  it  may  be.  The  word  '^inno- 
vation ' '  was  a  bugbear  that  surely  stirred  up 
differences. 

If  written  tickets  were  sufficient  for  St. 


*  Nisi  Domimis  custodierit  civitatem,  frustra  vigilat 
qui  custodit  earn.     Psalm  cxxvii :  I. 

Except  the  Lord  the  city  keep, 
The  watchmen  watch  in  vain. 


Rouse's  Version. 


PLATE    II. 


THE   STORY    OF   THE   TOKEN. 


Huguenot  ^I'okens  of  the  "  Shepherd  "  type.  Fig-.  7.  Agenais. 
8,  tjemozac  (Charente — Inlerieure ).  9.  La  Iremblade 
— Saintouge. 


STORY  OF  THE  TOKEN  21 

Andrews,  why  were  they  not  equally  so  for 
Edinburgh  ?  The  Burgh  Records  of  the  lat- 
ter city,  January  6,  1579,  contain  an  ordi- 
nance forbidding  all  payments  to  the  Dean 
of  Guild,  * '  present  or  to  come, ' '  for  any 
charges  which  might  be  sent  in  for  Token 
expenses,  ^ '  because  the  same  is  a  novation 
which  has  not  been  used  before."  The 
city  auditor  is  ordered  to  cancel  all  such  ac- 
counts. The  change  to  metal  Tokens  must 
have  eventually  prevailed,  as  the  Dean  of 
Guild  has,  till  within  a  few  years,  furnished 
the  Edinburgh  Established  Church  Tokens. 
Like  the  consuls  of  ancient  Rome,  the 
Dean  perpetuated  his  executive  connec- 
tion with  the  city  by  marking  his  initials 
and  date  of  office  on  each  issue  of  the 
Tokens.*  I  have  eight  of  these  magis- 
terial vouchers,  the  dates  running  from 
1754  to  1859.     I  have  also  armorial  tokens 


*The  illustration  shows  the  obverse  and  reverse 
of  one  of  those  civic  Tokens  :  R.  J.  D.  G.  stands 
for  Robert  Johnston,  Dean  of  Guild. 


22 


STORY  OF  THE  TOKEN 


from  Haddington  and  from  the  ancient 
burgh  of  Canongate.  The  motto  of  the 
latter  is  strikingly  suggestive 
in  this  connection,  Sic  itur  ad 
astra.  ( ' '  Thus  do  we  reach 
the  stars, "  or  '  *  immortal- 
ity.") f 

Country  parishes  could 
not  command  the  services 
of  an  artist  who  ' '  devised 
cunning  works,  to  work 
in  gold  and  in  silver." 
Their  Tokens  were  gen- 
erally rude  and  primitive  in  design,  and 
showed  what  might  be  the  handiwork  of  the 
village  blacksmith.  Wealthy  congregations 
had  them  of  more  artistic  patterns.     Some 


f  The  goat  on  the  shield-shaped  Token  is  the 
cognizance  of  the  ancient  burgh  of  Haddington. 
The  stag's  head,  with  the  crosslet  between  its  horns, 
is  the  crest  of  the  Canongate  arms.  It  refers  to  a 
well-known    incident    in    Scottish    history,  A.    D. 

1 128. 


STORY  OF  THE  TOKEN  23 

were  aristocratic  enough  to  use  Tokens  of 
nickel  and  even  of  silver. 

I  have  one  from  the  First  Reformed  Pres- 
byterian Church  of  New  York  City,  which 
is  made  of  ivory,  the  only  case  I  know  of 
where  this  material  has  been  used.  This 
Token  was  employed  in  the  church  services 
up  to  a  very  recent  date. 

I  have  a  porcelain  Token,  '*R.  P.  C. 
N.  York."  It  is  from  the  Reformed  Presby- 
terian Church  of  Manhattan.  A  celluloid 
Token  from  Illinois  is  a  modern  anniversary 
Token.  Dr.  McCook's  semi-jubilee  Token 
of  the  Tabernacle  Church,  Philadelphia,  is 
a  model  of  workmanship  and  good  taste. 
January  i8th,  1895. 

Tokens  were  usually  cast  in  a  mold  or 
struck  as  with  an  old-fashioned  coin  stamp. 
Not  a  few  antique  specimens  have  the  inscrip- 
tions simply  indented  with  letter  punches. 
Inventories  of  church  property  very  often  in- 
clude the  Token  mold. 

In  May,  1590, 1  find  that  Patrick  Guthrie, 


24  STORY  OF  THE  TOKEN 

a  goldsmith  in  St.  Andrews  and  deacon  of 
the  guild  of  hammermen,  ''has  made  the 
irons  for  striking  of  the  Tokens  to  the  com- 
munion, and  has  received  from  the  session 
for  his  pains  xls. "  In  July,  1590,  it  is 
noted  that  ' '  the  session  has  paid  to  Patrick 
Guthrie,  for  two  thousand  Tokens  to  the 
communion,  ten  merks. ' '  *  Soon  after  this 
there  is  mention  that  upwards  of  three  thou- 
sand communicants  partook  of  the  Lord's 
Supper  in  St.  Andrews,  so  that  a  large  num- 
ber of  Tokens  must  have  been  necessary. 

To  keep  up  the  needful  supply  of  Tokens 
was  considered  a  duty  incumbent  on  the 
minister.  At  his  installation,  he  would 
probably  be  reminded  to  walk  in  the  way 
of  his  predecessor  in  this,  as  in  other  par- 
ticulars. I  have  read  of  a  case  where  the 
mold  was  formally  handed  to  the  new  pas- 
tor, as  if  it  had  been  a  necessary  badge  of  his 
ministerial  office. 


*  Register    of    St.    Andrews'    Kirk    Session,   pp. 
672,  677. 


STORY  OF  THE  TOKEN  25 

It  was  a  common  custom  to  get  a  new 
pattern  for  the  Tokens  when  a  new  minister 
was  ordained,  and  there  were  instances  of 
clergymen  vain  enough  to  insist  on  this 
as  a  means  of  transmitting  their  names  to 
posterity. 

Some  Laodicean  sessions  sold  their  old 
Tokens  as  waste  metal,  though  generally 
they  were  melted  down  for  the  new  issue. 
Some  ultra-scrupulous  officials  buried  their 
discarded  symbols,  lest  they  should  be  pro- 
faned by  being  used  for  any  meaner  purpose. 

It  will  scarcely  be  believed  that,  even  at 
the  present  day,  some  ministers  have  buried 
their  disused  Tokens,  for  fear  they  should 
fall  into  the  possession  of  an  intelligent  col- 
lector, who  would  thus  be  sacrilegiously  guilty 
of  laying  hold  of  the  ark  of  the  covenant  with 
unhallowed  hands. 


II 

THE   ORIGIN   OF   THE   TOKEN 

A  Token  has  been  exactly  defined  as  ' '  a 
sign,  mark,  or  remembrancer,  of  something 
beyond  itself,  a  pledge  that  something  then 
specified  shall  be  done  or  given. ' ' 

When  God  brought  Noah  out  of  the  ark, 
he  said,  ' '  This  is  the  token  of  the  cove- 
nant which  I  make  between  me  and  you, — 
I  do  set  my  bow  in  the  cloud,  and  it  shall 
be  for  a  token  between  me  and  the 
earth." 

We  find  tokens  of  various  kinds  often 
repeated  in  his  dealings  with  his  chosen 
servants  and  his  people. 

It  may  be  noted  here,  that  from  the  first 
time  the  word  is  used  in  the  Authorized 
Version  of  the  Bible,  ' '  This  is  the  token  of 
the  covenant, ' '  (Gen.  ix  :  1 2 )  to  its  last  men- 
tion by  St.  Paul,  (2  Thess.  iii  :  17)  ''mine 


STORY  OF  THE  TOKEN  27 

own  hand, — the  token  in  every  epistle," 
the  word  is  invariably  '  *  a  token  for  good, ' ' 
with  one  terrible  exception,  (Mark  xiv  :  44) 
**he  that  betrayed  him  had  given  them  a 
token." 

In  the  Apocryphal  Book  of  Tobit  there 
is  an  excellent  illustration  of  the  use  of 
Tokens  in  daily  life.  My  black-letter  copy 
of  1584  refers  to  the  practice  more  plainly 
than  the  Common  Version.  Tobit  lends  his 
friend  Gabael  ten  talents  of  silver  * '  under 
an  handwriting."  In  his  poverty  many 
years  afterwards,  he  remembers  the  loan 
and  commissions  his  son  Tobias  to  recover 
the  money  from  Gabael,  -'^and  give  him 
his  handwriting  again."  Tobias  objects 
that  he  is  a  stranger  to  the  debtor  and  asks 
(Tobit  V :  2  )  ' '  What  token  shall  I  give  him  ?' ' 
Tobit  makes  answer  that  the  chirographum, 
which  is  still  in  his  possession,  will  be  suf- 
ficient evidence  that  Tobias  is  the  proper 
person  to  receive  the  silver.  All  which 
proved  to  be  correct.     Gabael  acknowledged 


28  STOBY  OF  THE  TOKEN 

and  redeemed  his  token  by  prompt  and  full 
payment  of  the  debt. 

In  all  ages,  and  among  all  nations,  there 
was  a  constant  endeavor  to  invent  a  suitable 
emblem  which  would  mark  its  possessor  as 
the  votary  of  some  special  religion,  and  re- 
veal him,  either  openly  or  secretly,  to  his 
fellow-believers.  Among  such  symbols 
may  be  specified  amulets,  talismans,  scara- 
bsei,  phylacteries,  Gnostic  gems  and  scapu- 
laries. 

The  Abraxas  stones  of  the  first  and 
second  centuries  are  a  strong  case  in 
point. 

The  Greek  system  of  numeral  letters 
had  been  in  use  since  the  days  of  Homer. 
About  the  time  of  the  Christian  era,  many 
fanciful  applications  of  this  value  of  letters 
were  much  in  vogue.  Even  St.  John  (Rev. 
XIII  :  1 8)  makes  use  of  the  then  familiar 
method.  ''Let  him  that  hath  understanding 
count  the  number  of  the  beast :  for  it  is  the 
number  of  a  man." 


STORY  OF  THE  TOKEN'  29 

Basilides,  a  Gnostic  heretic  (^circa  A.  D. 
no)  and  founder  of  a  sect,  adopted  the 
mystic  word  Abraxas,  or  A  bras  ax,  as  com- 
prising the  letters  which  represented  365, 
the  number  of  the  emanations  of  perfec- 
tions on  which  his  system  rested.  Gems  or 
Tokens,  engraved  with  this  name,  were  ac- 
counted all-powerful  for  a  great  variety  of 
purposes,  when  the  possessors  had  attained 
to  a  full  understanding  of  the  things  signi- 
fied. At  the  same  time,  they  were  first 
given  to  neophytes  as  a  convenient  symbol 
by  which  they  could  be  recognized  at  once, 
and  admitted  to  the  secret  gatherings 
where  their  enlightenment  was  to  be  com- 
pleted. 

Singularly  enough,  in  connection  with 
the  subject  in  hand,  it  is  stated  that  ''these 
gems  were  composed  of  various  materials, 
— glass,  paste,  minerals,  and  sometimes  of 
metal."* 


*  George    Fort,    Medical    Economy    during    the 
Middle  Ages.     London,  1 883,  pp.  93-98. 


30  STOBT  OF  THE  TOKEN 

Tokens  had  thus  become  a  custom  fully 
recognized  by  the  nations  at  large,  especially 
by  those  guilds  and  brotherhoods  so  com- 
mon among  the  peoples  of  antiquity. 

The  Roman  TessercB,  or  Tokens,  were 
freely  used  for  identifying  those  who  had 
been  initiated  into  the  Eleusinian  and 
other  sacred  mysteries.  They  were  given  to 
the  victors  at  the  public  games,  as  vouchers 
that  they  were  for  life  the  wards  of  the 
State.  They  were  given  to  poor  citizens  as 
an  order  on  the  authorities  for  a  certain 
amount  of  grain. 

A  tessera  nummaria  performed  the  func- 
tions of  a  modern  bill  of  exchange,  or  as  in 
the  case  of  Tobit,  of  a  note  of  hand.  The 
tesserce,  conviviales  must  have  been  nearly 
the  same  as  our  invitation  cards  to  a  party, 
and  were  handed  to  the  slave  who  kept  the 
door  at  the  banqueting  house. 

The  exigencies  of  modern  society  in 
large  cities  are  compelling  a  return  to  the 
ancient  practice.      Guests  who  are  bidden 


STORY  OF  THE  TOKEN  31 

to  a  fashionable  reception  are  now  required 
to  show  their  cards  as  a  guarantee  that  they 
really  have  been  invited. 

When  the  Roman  ambassadors  went  to 
Carthage  on  a  mission  involving  war  or 
peace,  they  offered  the  Carthaginians  two 
tessercBj  one  marked  with  a  spear,  the  other 
with  a  caduceus,  and  requested  them  to 
take  their  choice. "  * 

Tesserce  were  largely  used  as  New  Year's 
gifts  and  often  bore  inscriptions  almost 
identical  with  those  on  our  own  festival 
cards.  '*  May  the  New  Year  prove  fortu- 
nate and  happy  unto  thee,"  {Annum  Novum 
faustum  et  felicem  tibi)  is  an  example  in 
point,  f 


'^  Hasta  et  caduceus^  signa  duo  belli  aut  pacis. 
The  caduceus  was  originally  an  olive  branch,  the 
universal  emblem  of  peace.  The  hasta  was  the 
recognized  symbol  of  legal  possession.  Smith's 
Diet,  of  Greek  and  Ronian  Aniiq.,  Art.  Tessera, 
p.  799. 

f  Martigny,  DictioJinaire  Des  Antiquites  ChrHiennes. 
Art.  Etrennes,  p.  241. 


32  STORY  OF  THE  TOKEN 

Martigny  describes  a  tessera  of  rock-crys- 
tal, the  legend  on  which  proves  that  it  was 
a  New  Year's  gift  to  the  Emperor  Commo- 
dus,  circa  A.  D.  190.* 

More  sacred  than  all  were  the  fesserce 
hospitales  which  were  used  between  families 
bound  together  by  the  closest  ties  of  inter- 
est and  love.  Such  a  tessera  gave  the  holder 
a  claim  on  the  protection  of  all  those  who 
knew  its  secret  meaning.  It  descended  as 
an  heirloom  from  one  generation  to  another. 
The  homeless  and  wayworn  wanderer  was 
admitted  into  the  bosom  of  the  allied  house- 
hold and  had  all  his  wants  supplied  if  he 
could  show,  (even  though  it  was  years  be- 
fore) that  their  respective  forefathers  had 
exchanged  the  tesserce  of  concord  and 
friendship. 

The  early  Christian  Church  would  readily 
adopt  the  custom  as  a  safeguard  against 
traitors  and  informers.  The  defection  of 
"the  man  of  Kerioth"   taught  the  perse- 

•><■  Martigny,  Diet.  Antiq.  Chret.^  p.  632. 


STORY  OF  THE  TOKEN  33 

cuted  brethren  the  necessity  for  a  Token  and 
a  password  to  be  entrusted  only  to  those  of 
tried  and  approved  standing. 

We  do  know  that  tesserce  baptismales  were 
given  to  the  converts  who,  by  baptism,  were 
added  to  the  Church. 

In  the  Apocalypse  we  find  the  promise 
'no  him  that  overcome th"  in  the  church 
at  Pergamos,  (Rev.  ii  :  17)  '*I  will  give 
him  a  white  stone,  and  in  the  stone  a  new 
name  written,  which  no  man  knoweth, 
saving  he  that  receiveth  it."  Does  not 
this  plainly  refer  to  the  tessera  that  ad- 
mitted the  stranger  brother  to  the  agapce 
and  communion  feasts  of  the  primitive 
believers?  Is  it  not  an  allusion  to  a  form 
known  and  used  by  all  to  whom  the  Apostle 
was  writing  ? 

It  is  worthy  of  notice  that  the  rewards 
which  are  to  be  given  ' '  to  him  that  over- 
cometh  ' '  in  the  other  six  churches  are  all 
well-known  blessings,  easily  understood  and 
applied    to    spiritual    honors   and    benefits 


34  STORY  OF  TEE  TOKEN 

which  are  more  or  less  familiar  to  every- 
one. The  distinction  promised  to  members 
of  the  church  at  Pergamos  is  the  only  one  to 
the  nature  of  which  we  now  attach  any  doubt 
or  uncertainty.  When  the  light  of  the  tessera, 
or  Token,  is  turned  upon  the  promise,  all 
obscurity  vanishes.  The  true  meaning  is 
clearly  evident  and  ''  the  secret  of  the  Lord 
stands  revealed. ' ' 

The  Token  must  thus  have  come  down  to 
us  from  the  earliest  times  of  Christianity. 
When  it  was  difficult  to  tell  who  could  be 
trusted,  it  would  be  readily  accepted  as  a 
convenient  method  for  excluding  impostors 
who  sought  to  destroy  the  new  faith,  or 
renegades  who  had  disgraced  their  pro- 
fession. 

I  am  not  church  historian  enough  to  trace 
the  continuous  use  of  Tokens  down  through 
the  ages.  The  sources  of  information  at  my 
command  are  too  limited  to  furnish  me  with 
full  details  on  the  subject.  At  the  same  time 
I  cannot  help  finding  my  opinion  strongly 


STORY  OF  THE  TOKEN  35 

confirmed  by  several  of  the  practices  con- 
nected with  admission  into  the  early  Chris- 
tian Church. 

The  fathers  evidently  came  near  the  pat- 
tern set  by  the  Pythagorean  and  Platonic 
schools  of  philosophy.  They  probably  did 
not  carry  the  system  of  exoteric  and  esoteric 
teachings  as  far  as  the  philosophers,  but  they 
followed  their  example  very  closely. 

The  Lord's  injunction  (Matt,  vii  :  6), 
*'  Give  not  that  which  is  holy  unto  the  dogs, 
neither  cast  ye  your  pearls  before  swine," 
was  literally  obeyed  in  intercourse  with  the 
heathen.  Christians  further  defended  their 
conduct  in  this  respect  by  the  words  of  St. 
Paul  to  the  Corinthians,  (i  Cor.  in :  i),  **I 
could  not  speak  unto  you  as  unto  spiritual, 
but  as  unto  carnal, ' '  and  dwelt  strongly  on 
the  differences  set  forth  in  Heb.  v  :  12-14, 
of  '^  milk  for  the  babes  "  and  *'  strong  meat 
for  them  that  are  of  full  age. ' '  ^ 


***We  speak  wisdom  among  them  that  are  per- 
fect," or  initiated.     reTietoi,  i  Cor.  n  :  6. 


36  STORY  OF  THE  TOKEN 

A  system  known  as  the  Arc  ant  Disciplina, 
or  secret  teaching,  became  the  recognized 
practice  of  the  Church.  This  prevailed 
from  the  middle  of  the  second  century  and 
regulated  the  intercourse  of  the  Fideles,  or 
fully  initiated  believers,  with  all  who  were 
outside  of  the  pale.  The  simplest  doctrines 
were  not  even  stated  to  the  heathen  neigh- 
bor, who  disputed  merely  for  the  sake  of 
argument.  The  inquirer  who  seemed  actu- 
ated by  a  better  spirit  had  the  rudiments  of 
the  new  faith  carefully  and  sparingly  re- 
vealed to  him.  Even  when  recognized  as  a 
Catechumen,'^-  or  convert  under  training,  his 
course  of  probation  was  prolonged  and 
sometimes  tedious. 

Catechumens  were  broadly  divided  into 
two  classes,  the  Audientes,  or  hearers,  and 
the   Competentes,  or  those  who  were  suffi- 


*This  term  is  used  (Acts  xviii  :  25)  in  connec- 
tion with  Apollos,  who  **  was  instructed  in  the  way  of 
the  Lord."  Kanjxovjutvog, — catechumenized, — ini- 
tiated. 


STORY  OF  THE  TOKEN  37 

ciently  taught.  The  hearers  were  permitted 
to  attend  the  opening  services  of  the  church, 
such  as  the  psahiis  and  the  sermon,  but  were 
sent  away  before  the  prayers.  The  sacra- 
ments, the  creeds,  and  the  subUme  doctrines 
of  the  Trinity  and  the  Atonement,  were  reck- 
oned among  the  hidden  mysteries  (^occulta) 
only  to  be  made  known  to  those  who  were 
fully  initiated  and  accounted  as  Fideles,  the 
faithful  ones.  The  properly  instructed  nov- 
ices were  accepted  as  candidates  for  baptism 
and  advanced  accordingly.  Even  their  prog- 
ress was  so  gradual  that  they  were  taught 
the  Lord's  Prayer  only  a  week  before  they 
were  baptized. 

At  the  celebration  of  the  Holy  Com- 
munion the  greatest  care  and  vigilance  were 
used  so  as  to  exclude  all  unbelievers  or 
improper  persons.  The  church  doors 
were  shut  and  guarded  by  the  appointed 
officers.  The  neophytes  were  sent  away, 
{niissa  c  ate  chum  enormii)  and  even  the 
faithful   were    not   admitted   if  they   came 


38  STORY  OF  THE  TOKEN 

late  to  the  solemnity.  **Let  the  doors  be 
watched,  lest  any  unbelieying  or  uninitiated 
person  enter,"  was  the  emphatic  command- 
ment.* 

When  the  ceremony  was  about  to  com- 
mence, when  the  priest  stood  ready  to 
uncover  the  elements  which  had  been  set 
on  the  communion  table  and  covered  with 
the  sacred  veil,  the  deacon  shouted,  *  *  The 
doors  !  the  doors  ! ' '  The  attendants  sprang 
forward  to  close  the  church  gates  and  keep 
out  all  who  had  not  attained  to  full  mem- 
bership, f 

The  trouble  that  might  ensue  '*  because 
of  false  brethren  unawares  brought  in,  who 
came  in  privily  to  spy  out  our  liberty, "  (Gal. 
11:4)  was  sedulously  guarded  against.  Un- 
known members  from  distant  congregations 
had  to  present  Letters  of  Communion  or  of 


*  Smith  and  Cheetham's  Dictionary  of  Christian 
Antiquities,     Art.  Holy  Communion,  p.  413. 

f  Didy.  Christ.  Antiq. ,  Art.  Canon  of  the  Liturgy, 
p.  273- 


STORY  OF  THE  TOKEN  39 

Commendation  (^Litterce  communicatoricB  aut 
comt}ie7idatorice)  from  the  churches  to  which 
they  belonged. 

The  first  of  these  letters  seem  to  have 
been  akin  to  the  Tokens  and  admitted  the 
bearers  to  participate  in  the  Holy  Com- 
munion. The  second  were  more  general 
and  commended  the  strangers  not  only  to 
the  privileges  of  the  church,  but  also  to 
the  confidence  and  hospitality  of  the 
membership.  They  were  such  letters  as 
St.  Paul  speaks  of  (  2  Cor.  iii :  i )  ' '  Need  we, 
as  some  others,  epistles  of  commendation 
to  you,  or  letters  of  commendation  from 
you?"  By  virtue  of  his  office  as  an 
apostle,  he  neither  brought  them  nor  re- 
quired them.  They  were  such  letters 
as  were  given  to  Apollos  when  he  went 
from  Ephesus  to  Achaia  and  ''  the 
brethren  wrote  exhorting  the  disciples  to 
receive  him."  (Acts  xviii :  27.)  Both  form- 
ulas differed  from  the  Dimissory  Letters 
which  were   granted  to  those  who  made  a 


40  STORY  OF  THE  TOKEN 

permanent  change  of  residence  and  church 
connection. 

Still  another  document  called  a  Koinon- 
ikon  {kolvi^vlkov^  was  given  to  the  really 
poor  Christian  who  depended  on  the 
charity  of  his  brethren  to  help  him  on  his 
journey  and  also  looked  to  them  for 
church  fellowship.  His  claims  for  spiritual 
and  temporal  recognition  were  not  to  be 
allowed  unless  he  was  duly  accredited. 
The  church  rule  was  plain  and  emphatic, 
*' If  he  shall  choose  to  go  without  one," 
(^littera peregrinoruin)  '*  let  him  be  removed 
from  communion."*  On  the  other  hand, 
wherever  the  Christian  traveler  journeyed, 
if  he  went  provided  with  the  appointed 
letters,  he  found  that  the  ^'communion  of 
peace,"  (^communicatio pads)  and  the  ''bond 
of  hospitality  among  strangers"  (^contesse- 
ratio  hospitalitatis)  were  fully  recognized. 


*  Didy.  Christ.  Antiq.y  p.  907. 


STORY  OF  THE  TOKEN  41 

In  course  of  time,  many  of  these  differ- 
ent letters  were  written  without  any  name 
being  inserted.  This  was  afterwards  con- 
demned as  a  lax  and  pernicious  practice, 
since  it  permitted  them  to  be  handed  from 
one  person  to  another.^  For  an  additional 
security,  the  seal  of  the  church  or  bishop 
was  affixed  to  the  letter,  and  it  seems 
probable  that  the  sigillum,  or  seal  alone, 
came  to  be  accepted  as  a  sufficient  voucher. 
At  length,  any  certificate  of  member- 
ship was  designated  as  a  Formata^  a  word 
which  signifies  not  only  a  formal  rescript 
or  mandate,  but  also  the  stamp  or  official 
impression  on  a  coin  or  piece  of  metal. 

The  whole  system  of  supervision  was  so 
strict  and  so  efficient  that  an  eminent  au- 
thor f  does  not  hesitate  to  assert  that  ' '  no 


^Didy.  Christ.  Ajitiq.,  p,  408.      The  practice  was 
formally  condemned  by  the  Council  of  Aries,  A.  D. 

314- 

f  The   late  Dean  Plumptre    in  the  Didy.   Christ, 
Antiq.y  Art.  Commendatory  Letters,  p.  407. 


42 


STORY  OF  THE  TOKEN 


single  practice  of  the  early  Christian 
Church  tended  so  much  as  this,  to  impress 
on  it  the  stamp  of  unity  and  organization. ' ' 


Ill 

MODERN    REFERENCES   TO   THE   TOKEN 

This  is  as  far  as  I  have  been  able  to 
identify  the  established  checks  and  safe- 
guards of  the  primitive  Church  with  the 
issue  and  use  of  the  communion  Tokens. 
Some  better  scholar  may  be  able  to  take  up 
the  clue  I  have  indicated  and  follow  it  to  a 
certainty. 

At  the  same  time,  the  following  authori- 
ties seem  to  strengthen  my  position  that  the 
Tokens,  or  tesserce^  of  the  Greeks  and  Ro- 
mans had  easily  paved  the  way  for  the  intro- 
duction of  communion  certificates  (^formaice) 
into  the  Christian  Church. 

A  learned  Episcopal  writer  *  says,  *■  *  In  the 
time  of  persecution,  Christians  recognized 
each    other   by    secret    signs    or    symbols. 


*  Venerable  Samuel  Cheetham,  M.  A.,  King's 
College,  London.  Dicty,  Christ.  Antiq.y  Art.  Tesserae, 
p.  1952. 


44  STORY  OF  THE  TOKEN 

whether  spoken  as  watch  wards,  or  pictorial. 
Small  tablets  engraved  with  such  symbols 
were  called  TessercB.  It  seems  also  prob- 
able that  Christians,  like  their  pagan  fore- 
fathers, gave  tesserce  to  each  other  as 
pledges  of  friendship. 

A  distinguished  prelate  in  the  Roman 
Catholic  Church  *  writes  as  follows  :  * '  The 
early  Christians  had  the  Tokens  you  refer 
to,  as  signs  of  their  faith  and  as  a  means  of 
being  recognized  by  each  other,  even  in 
the  second  century.  These  emblems  were 
of  ivory,  of  metal,  and  of  stone,  I  think 
that  metallic  tablets  were  used  as  signs  of 
having  received  communion.  The  custom 
of  giving  such  Tokens  is  well  known.  It 
is  kept  up  at  the  present  day  in  Rome  by 
means  of  printed  cards.  I  have  seen  the 
little  fishes  {tessercB  baptismales')  with  a 
hole  pierced  through  them  for  the  purpose 


*  Right  Rev.  F.  S.  Chatard,  Bishop  of  Vincennes, 
and  formerly  Rector  of  the  American  College  at 
Rome,  Italy. 


PLATE    III. 


THE   STORY    OF   THE   TOKEN. 


Huguenot  Tokens.     Fig.  lo.  Ste.  Foy-P.ordelais.     ii,.M(.ntal- 
lianais.     12.  Mazamet  (Tarn). 


STORY  OF  THE  TOKEN  45 

of  carrying  them  about  the  person.  These 
little  fishes  {pisciculi)  and  other  objects 
were  undoubtedly  in  use  among  the  Chris- 
tians as  signs  of  their  faith. ' '  This  gentle- 
man has  had  exceptional  advantages  for 
the  study  and  observation  of  the  subject, 
and  his  remarks  are  entitled  to  great 
weight. 

I  learn  from  another  high  authority  in 
the  Roman  Catholic  Church  *  that,  * '  for 
some  time  after  the  Council  of  Trent,  com- 
munion certificates  were  used  in  several 
countries,  but  not  in  all."  He  could  not 
decide  whether  they  were  ever  made  of 
metal  or  not. 

Another  learned  clergyman  f  of  the  same 
faith  writes  that  *^  communion  certificates 
are,  even  now,  given  in  Bavaria  and  some 
other  countries. ' '  He  also  states  that  * '  in 
Rome,    the  Chapter  of  St.   Peter's   at  one 


*  The  Rev.  Dr.  Philip  Grace,  of  Newport,  R.  I. 
t  Rev.  P.  M.  Abbelen,  Father  Superior  of  Notre 
Dame,  Milwaukee,  Wis. 


46  STORY  OF  THE  TOKEN 

time  issued  30,000  certificates  in  one 
year. ' ' 

A  priest  who  had  charge  of  a  large 
parish  in  Dundee,  Scotland,  for  eight  years, 
writes  that  he  ' '  made  use  of  the  *  tickets  ' 
for  communion  purposes.  They  were  given 
to  intending  communicants  on  Saturday, 
and  then  they  delivered  them  up  before 
going  to  the  altar  on  Sunday."  He  says 
they  were  Tokens  in  the  true  sense  of  the 
word.  Although  he  has  never  seen  any- 
thing but  cards  used,  he  thinks  that,  in 
years  past,  there  have  been  other  Tokens 
in  use.  He  '*  feels  certain  that  Tokens  do 
not  belong  to  the  time  of  John  Knox,  but 
are  an  old  Catholic  tradition. ' ' 

The  Rev.  Dr.  J.  F.  S.  Gordon,  of  Glas- 
gow, describing  the  Roman  Catholic  chapel 
at  Keith,  Banffshire,  says  :  *' No  Commun- 
ion Tokens  are  used,  as  is  the  custom  in 
some  parts  of  the  continent  and  in  several 
chapels  in  the  west  of  Scotland.  A  small 
card  about  an  inch  square  is  given  at  con- 


STOBY  OF  THE  TOKEN  47 

fession,  with  the  Greek  word  Connection 
printed  thereupon.  This  was  instituted 
while  Bishop  Kyle  was  priest  at  St.  Mary's, 
Calton,  Glasgow.  Tokens  are  not  a  Pres- 
byterian invention,  but  a  Catholic  tradi- 
tion."—  Chronicles  of  Keiths  Glasgow,  1880, 
p.  242. 

On  the  other  hand,  a  learned  Cathedral 
Superior,  in  Scotland,*  is  equally  certain 
that  ''the  Token  is  a  purely  Protestant 
institution.  The  imposing  of  any  outward 
barrier  to  communicate  is  out  of  harmony 
with  the  feeling  and  tradition  of  the 
Church."  At  the  same  time  he  concedes 
that,  for  local  considerations,  and  to  check 
abuses.  Tokens  have  been  utilized  from 
time  to  time.  In  his  own  diocese,  a  few 
years  ago,  they  were  used,  and  used  wisely, 
for  more  than  twenty  years,  but  were  dis- 
carded as  soon  as  practicable.  He  also  says 
that  in  the  early  ages  of  the  Church  there 


*Rt.  Rev.  Mgr.  Alexander  Munro,  D.   D.,  pro- 
vost of  Glasgow  Cathedral. 


48  STORY  OF  THE  TOKEN 

must  have  been  some  ready  way  of  admit- 
ting the  faithful  to  communion  and  exclud- 
ing enemies  from  the  Christian  assemblies. 
For  this  purpose,  something  corresponding 
to  a  Token  may  have  been  used. 

I  have  in  my  collection  this  card  Token 
so  long  used  in  the  Cathedral  Church  of 
Glasgow.  It  is  marked  with  the  Greek  word 
^vva^ic  (a  convocation  or  gathering).  The 
term  is  usually  applied  to  devotional  meet- 
ings. A  familiar  expression  is,  Ad  sacra?n 
synaxim  accedere,  ('*  To  go  to  Holy  Com- 
munion.") 


IV 

ENGLISH   TOKEN   USAGES 

At   the   beginning  of  the    15th  century 
the  currency  of  England  was  in  the  worst 
possible  condition.     Not  only  had  the  coin- 
age been    debased  on  account  of   political 
necessity,  but   there  was   a   perfect   dearth 
of  small  change.     Billon,  or  black  money 
of  mere   nominal  value,  was  brought  over 
from  the  English  mints  in  France.     Abbey 
Tokens   and  jetons    of   every  kind   passed 
for  fractional  parts  of  a  penny,  no  matter 
whether   they  had  been   struck   for   sacred 
or    secular    purposes.       The    tesserce   sacrcz 
which  served  as  passports    for   the  inferior 
clergy    traveling    from    one    monastery  to 
another,   the    "medals   of    presence"   and 
other  church  and  communion  pieces,  passed 
indiscriminately  with   the  leaden    medalets 
of  the  tavern-keeper  and  the  tradesman.  *    As 

*Iii  Ben  Jonson's  Bartholomew  Fair,  a  peddler 
recommends  his  hobbyhorse  to  a  customer  on  the 
plea  that,  "cost  you  but  a  token  a- week  for  his 
provender."     Act  II,  Scene  I. 


50  STORY  OF  THE  TOKEN 

many  as  3,000  varieties  of  this  latter  class  are 
known,  and  they  continued  in  circulation 
till  the  close  of  the  17  th  century. 

About   A.    D.    1500,   Erasmus   speaks  of 
the  plumb  OS    Anglice^  and    they  are    often 
casually  referred  to  as  being  used  by  com- 
municants and  for  sacramental  purposes.* 

In  the  time  of  Queen  Mary  of  England, 
1554-55,  Cardinal  Pole  appointed  every 
parish  priest  to  keep  account  of  all  those 
who,  on  a  stated  day,  had  not  attended  to 
their  communion  duty.  And  again,  in  1557, 
he  calls  for  the  names  of  those  who  had  not 
been  reconciled  to  the  Church. 

The  Token-Books  of  St.  Saviour's 
Church,  Southwark,  are  still  in  existence 
and  form  a  complete  directory  of  all  the 
streets,  lanes,  and  alleys,  in  the  parish. 
Every   parishioner's  name    is  carefully  en- 


*Jolin  Yonge  Akerman,  Tradesmen's  Tokens. 
London,  1849.  p.  6. 

Stanley  Lane  Poole,  Coins  and  Medals.  London, 
1885.     p.  128. 


STORY  OF  THE  TOKEN  51 

tered  at  his  residence  and  the  list  must 
have  been  compiled  from  a  domiciliary- 
visitation.*  It  would  appear  as  if  all  were 
virtually  compelled  to  attend  communion, 
and  conformity  was  insisted  on. 

Recusants  are  duly  marked  and  some- 
times commented  on.  One  is  noted  as  an 
Anabaptist  and  '*  had  no  Token  last  year." 
Another  is  accounted  for  as  '^  aBrownist," 
and  a  third  calls  out  the  pointed  remark, 
*'  Mr.  Swetson  knows  who  paid  no  Token." 
Edward  Matthew  is  gibbeted  as  *' a  very 
badd  (J-/V)  husband  and  cometh  not  to  the 
communion. ' ' 

These  books  were  written  up  annually, 
and  extend  from  1559  to  1630,  covering 
nearly  all  of  Queen  Elizabeth's  time,  the 
entire  reign  of  James  I,  and  the  first  five 
years  of  Charles  I.     In  1596  the  lists  show 


*The  names  of  many  leading  actors  of  the 
Shakesperean  era  are  found  in  these  books.  Among 
others,  sixteen  of  those  whose  names  are  printed  in 
the  first  edition  of  his  plays. 


53  STORY  OF  THE  TOKEN 

2,200  Tokens  sold  at  twopence  each, 
and  in  1620  nearly  2,000  at  threepence 
each.* 

In  1658,  the  parish  accounts  of  Newbury, 
Berkshire,  are  charged  with  300  Tokens  at 
three  shillings  and  sixpence.  A  later 
Token  of  this  parish  is  still  to  be  met  with. 
Rev.  Joseph  Sayer  was  the  incumbent  from 
1666  to  1674.  His  tokens  are  marked 
with  a  Bible,  and  the  inscription,  *' Joseph 
Sayer,  Rector  of  Newbury. ' ' 

In  1659  the  parish  records  of  Henley-on- 
Thames,  Oxfordshire,  make  mention  of 
Tokens  being  in  use  and  designate  them 
as  '*  communion  halfpence." 

The  church  register  of  St.  Peter's  of 
Mancroft,  Norwich,  also  records  the  use  of 
Tokens  and   gives   minute  details  of   their 


*  Token-House-Yard  is  a  cul-de-sac  off  Throg- 
morton  street,  near  the  Bank  of  England.  It  may 
be  that  its  name  is  more  intimately  connected  with 
the  Tradesmen's  Tokens  of  the  15th,  i6th  and  17th 
centuries  than  with  the  Communion  Tokens  spoken 
of  in  the  text. 


STORY  OF  THE  TOKEN  53 

cost  and  manufacture,  as  well  as  of  the 
communion  dues  collected  by  means  of 
them.* 


■*In  the   parish  account   book  of   St.   Peter's  of 
Mancroft,  Norwich,  are  the  following  entries  : 

A.  D.  L.  s.  D. 

1632.  Paid  for  moulds  to  cast  tokens  in...  040 

1633.  Paid  to  Norman  for  leaden  tokens..  006 
1640.      Paid  to  Thomas    Turner   for   300 

tokens 030 

1644,     Paid  to  Howard,  the  plomer,  for 

tokens 000 

1659.     Paid  to  Goodman  Tenton  for  cut- 
ting a  mould  for  the  tokens 026 

1680.     Paid  to  the  Widow  Harwood  for 

lead  tokens 050 

1683.  Paid  Mrs.  Harrold  for  new  tokens  010 

1684.  "               "                  '*  010 
1686.     Paid  for  tokens  bought,  and  herbs 

for  the  church 026 

The  following  is  an  account  of  the  receivings,  by 
tokens,  of  the  communicants  at  various  times  : 
A.  D.  L.      S.      D. 

1682.  Paid  for   bread   and  wine,  more 

than  received  by  tokens o     19       I 

1683.  Paid  for  bread    and  wine,   more 

than  received  by  tokens 0^5        ' 

1685.  Received  by  tokens..., 3       o  IlJ 

1686.  Received    by    tokens    at    eleven 

communions  in  the  said  year 3^8       6 

1687.  Received  by  tokens  at  ten  com- 

munions in  the  said  year 323 

The  last  similar  entry  in  the  book  is  in  1696. 
Akerman,    Tradesmen^ s     Tokens,    London,    1849, 
PP-   4,  5- 


54  STORY  OF  THE  TOKEN 

In  the  Diocese  of  Durham  the  clergy 
farmed  out  their  Easter  and  other  dues. 
From  this  custom  grew  considerable  scan- 
dal, and  a  consequent  trial  for  the  irreve- 
rent disturbing  of  public  worship  on  Palm 
Sunday,  Good  Friday,  and  Easter.  It  is 
given  in  evidence  that  one  John  Richardson 
**  tooke  Easter  reckeninges  of  such  people 
as  received  the  holie  communion,  and  there 
accompted  with  them,  and  delivered  and 
received  Tokens  of  them,  as  is  used  in 
other  parishes. ' '  Another  witness  tells  how 
Richardson's  deputies  usually  wrote  down 
*'the  names  of  all  the  then  communicants, 
not  householders,  and  att  the  tyme  of 
writinge  there  names,  dow  deliver  them 
Tokens,  which  in  the  tyme  of  the  admin- 
istracion  of  the  sacrament,  they  call  for 
againe,  to  the  end  that  they  may  knowe 
whoe  doe  pay  the  Easter  offerings  and  whoe 
doe  not." 

Still  another  witness  states  that  he  had 
seen  '*  Richardson  at  Easter  tyme  goe  upp 


STOBY  OF  THE  TOKEN  55 

and  downe  amongst  the  communicants,  and 
in  time  of  receiving  the  holie  communion 
receive  of  some  communicants  some  mon- 
ies, and  take  in  certain  leade  Tokens  (as 
the  use  of  the  parish  is)  from  such  as  had 
formerlie  by  there  maisters  reckoned  and 
payed."  And  that  he  had  *' scene  all  whoe 
were  under-farmors  to  Richardson  since  that 
tyme  doe  the  like. ' '  * 

The  Presbyterian  Church  never  exacted 
such  dues  and  "  never  sold  her  sacraments." 

The  following  extract  from  a  work  on 
commercial  Tokens  also  refers  to  the  an- 
tiquity of  Church  Tokens. 

''(No.)  1319.  THE  COMOMON  (Commun- 
ion)  cvpp — Sacramental  cup  and  cover. — 
Rev.  I.  H.  s.  A  cross,  Calvary,  rising  from 
the  horizontal  bar  of  the  h  ;  and  seven  stars 
below. 


*Acts  of  the  High  Commission  Cotirt  within  the 
Diocese  of  Durham.     Surtees  Society,  pp.  82-100. 

For  most  of  the  above  English  facts  I  am  in- 
debted to  Notes  and  Queries,  1878-79. 


56  STORY  OF  THE  TOKEN 

*'  Possibly  this  piece  has  reference  to  what 
is  occasionally  noticed  in  churchwardens* 
accounts  as  token  money.  James  the  First, 
by  patent  dated  May  i8,  1609,  granted  to 
Francis  Philips  and  Richard  More,  the 
rectory  and  church  of  St.  Sepulchre  in  the 
city  of  London,  with  all  its  rights,  mem- 
bers, and  appurtenances  ;  *  also  all  tithes  and 
profits  of  the  servants  and  apprentices,  and 
strangers  (^extraneoruni),  and  other  parish- 
ioners, commonly  called  the  token  money, 
paid  or  payable  at  Easter  time.'  The  cus- 
tom, it  is  said,  prevailed  long  before  the 
period  of  the  Reformation,  when  each  par- 
ishioner was  *  houselled, '  that  is,  received 
the  sacrament  and  was  shrived  ;  though  the 
practice  has  long  since  been  commuted  by 
the  payment  of  a  certain  sum. ' '  * 


*  Jacob  Henry  Burn.  **■  Descriptive  Catalogue  of 
the  Lofidon  Traders\  Tavern  and  Coffee- House 
Tokens  current  in  the  Seventeenth  Century ^  2nd 
edition,  London,  1855,  page  265. 


V 

SUBSTITUTES   FOR   TOKENS 


The   English  Episcopal  service  contains  ^ 

the   following  rubric  which  evidently  takes  \ 

the  place  of  the  Token,  as  a  check  on 
unworthy    communicating.      '*So  many  as  \ 

intend  to  be  partakers  of  the  Holy  Com-  ■ 

munion,    shall    signify  their    names  to  the  , 

Curate  at  least  some  time  the  day  before." 
The  Curate  is  further  enjoined  to  watch 
for  any  that   may   be   evil   livers,    or   that  ; 

cherish  malice  and  hatred  against  their 
neighbors,  etc.,  etc.  He  is  to  exclude  all 
such,  '^not  suffering  them  to  be  partakers  ' 

of  the  Lord's  Table,  until  he  knows  them 
to  be  reconciled."  i 

At   the   risk   of  introducing    extraneous  I 

matter,  I  quote  from  the  rubric  providing  | 

for   the   administration    of    the   sacrament  : 

which   directs  that  the  minister  shall   first  | 

partake  of  the  bread  and  wine,  *Uhen  he  i 


58  STOBY  OF  THE  TOKEN 

shall  deliver  the  same  to  the  bishops, 
priests  and  deacons  in  like  manner  (if  any 
be  present),  and  after  that  to  the  people 
also  in  order. "  *  In  some  English  country 
parishes,  the  last  two  words  have  been 
subjected  to  a  curious  interpretation.  The 
squire,  or  leading  man  in  the  parish,  com- 
municated first.  Then  the  subordinate 
gentry,  then  the  people  at  large  according 
to  their  station  in  life.  The  scale  of  prece- 
dence was  as  well  defined  as  the  entree  to  a 
diplomatic  dinner. 

In  this  connection   I  recall  an  incident 

*  I  find  the  same  trouble  springing  from  the  words 
"in  due  order,"  existing  in  the  early  New  England 
churches.  One  of  the  most  prolific  sources  of  jeal- 
ousy, quarrel,  and  heart-burning,  arose  from  the 
"seating  and  dignifying  "  the  congregation  indue 
order. 

The  allotment  of  pews  was  left  in  the  hands  of  a 
committee,  who  never  succeeded  in  satisfying  their 
Puritan  brethren  that  the  honorable  places  in  the 
Meetinghouse  had  been  apportioned  to  those  who 
were  really  entitled  to  occupy  them.  See  Alice 
Morse  Earle,  The  Sabbath  in  Puritan  New  England; 
New  York,  1891  (pp.  45-65). 


STORY  OF  THE  TOKEN  59 

which  the  narrator  tells  he  saw  about 
thirty  years  ago.  He  was  visiting  in  York- 
shire, where  the  squire  of  the  parish  had 
lately  died.  There  was  communion  service 
the  first  Sunday  after  the  funeral.  When 
the  time  came  for  communicating,  the  con- 
gregation kept  their  seats  till  the  dead 
man's  personal  servant  opened  the  door  of 
the  empty  pew,  and  went  through  the  form 
of  letting  some  one  pass  out.  After  this 
ghostly  pantomime  had  been  enacted  the 
sacramental  services  proceeded  as  usual.* 

An  Episcopal  dignitary  in  Brechin,  Scot- 
land, states  that  ' '  it  was  formerly  the  cus- 
tom, on  the  Sunday  before  Holy  Com- 
munion, to  receive  the  names  of  those 
intending  to  communicate  and  note  them 
down  as  they  passed  out  of  church.  This 
was  continued  for  a  good  while,  "f 

I  have  at  present  in  my  possession 
drawings     of    a    considerable    number   of 


*  Notes  and  Queries,  January,  1 890. 

f  Very  Rev.  James  Crabb,  Dean  of  the  diocese. 


60  STORY  OF  THE  TOKEN 

Tokens  belonging  to  Episcopal  churches, 
mostly  in  the  north  of  Scotland.  One 
specimen  is  marked  *'  +  S.  Andrew's 
(Episcopal)  Chapel,  Glasgow,  1750." 
Nearly  all  of  them  pertain  to  the  17  th  and 
1 8th  centuries. 

I  have  in  my  collection  a  modern  card 
on  which  is  printed,  *'A11  Saints'  Church, 
Edinburgh, ' '  and  ' '  Easter  Communion. ' ' 
This  seems  conclusive  evidence  that  the 
Episcopal  Church  has  not  altogether  aban- 
doned the  use  of  communion  checks  and 
Tokens. 

I  have  an  old  volume  (London,  1691) 
entitled  ' '  Letters  from  Italy. ' '  The  writer 
traveled  much  in  company  with  priests, 
and,  according  to  the  custom  of  the  time 
and  the  country,  generally  lodged  at  mon- 
asteries and  religious  houses.  Again  and 
again  he  incidentally  refers  to  experiences 
with  spurious  priests  and  pilgrims.  These 
vagabond  devotees  journeyed  with  counter- 
feit   letters    of    credence   and    fahe    seals 


STORY  OF  THE  TOKEN  61 

and  certificates.  ''Letters  of  obedience" 
were  palmed  off  for  '*  letters  of  devo- 
tion." Forged  letters  of  pilgrimage  with 
the  broad  seal  of  the  archbishop  could  be 
bought  at  reasonable  rates.  The  whole 
narrative  shows  the  serious  impositions 
which  the  early  Church  must  have  had  to 
contend  with,  and  which  her  officers  strove 
to  avert  by  their  rigid  system  of  checks  and 
safeguards. 

I  cannot  help  taking  all  these  dif- 
ferent items  as  strong  proofs  of  the 
continuous  antiquity  and  universality  of 
the  Token. 


VI 

MIGRATION    OF   TOKENS 

I  also  find  that  even  the  modern  Token 
has  done  duty  as  a  voucher  for  member- 
ship or  a  certificate  of  dismission.  It  was 
at  one  time  a  common  practice  in  Scotland 
for  members  who  were  leaving  one  parish 
for  another  to  carry  with  them  the  Token 
of  their  home  church  as  an  introduction  to 
their  new  brethren.  In  this  way,  Tokens 
are  often  found  in  Scotland,  far  from  the 
church  which  originally  issued  them.  I 
have  picked  up  Scotch  Tokens,  both  in  the 
United  States  and  in  Canada,  which  had 
been  brought  across  the  sea  in  place  of 
regular  church  letters. 

I  possess  one  notable  spec- 
imen   of    the    transmigration 
of    Tokens.       It    is    marked 
A.     C.     D.,*     1788.       It 


a 


*"A,  C.  D,,"  i.  e.,  Associate  Congregation,  Dairy. 


STORY  OF  THE  TOKEN  63 

originally  comes  from  Dairy,  Scotland. 
In  1822,  the  Rev.  Dr.  Gemmill,  from 
Dairy,  Ayrshire,  organized  a  church  in 
Lanark,  Ontario.  He  seems  to  have 
brought  his  full  equipment  with  him,  and 
the  Dairy  Token  still  performs  communion 
duty  in  the  far-off  Canadian  village. 

I  am  indebted  to  Dr.  Gemmill' s  im- 
ported Token -bag  for  another  rare  and 
interesting  specimen,  almost  or  altogether 
unknown  in  Scotland.  It  is 
marked  ''T.  S.  A."  Rev. 
Samuel  Arnot  was  ordained 
at  Tongland,  Kirkcudbright- 
shire, in  1 66 1.  Casting  in 
his  lot  with  the  Covenanters,  he  was 
expelled  by  the  Government,  in  1662. 
Warrants  were  issued  for  his  apprehension 
and  a  price  set  on  his  head.  He  died, 
while  under  hiding,  in  1688,  just  before 
the  Revolution  brought  deliverance  to 
him,  and  all  such  persecuted  wanderers. 
At   this   late   day,    his    Token    is   unveiled 


64  STORY  OF  THE  TOKEN 

in    Canada,   a  silent  witness   to   his   faith- 
fulness. 

I  have  another  migratory  Token  from 
Antigonish,  Nova  Scotia.  Rev.  Thomas 
Trotter  came  there  from  Johns  Haven, 
Scotland,  bringing  with  him  his  old  Tokens 
marked  ''Asso.  Con.  Johns  Haven." 
^'Rev'd  Thos.  Trotter,  1808."  These  To- 
kens were  used  at  Antigonish  as  long  as  the 
custom  prevailed  in  that  church. 

The  above  mention  of  Dr.  Gemmill  sug- 
gests one  of  those  controversies  which  have 
been  waged  concerning  every  rite  and  cere- 
mony pertaining  to  the  observance  of  the 
communion.  This  special  contention  is 
known  as  the  *' lifting  of  the  elements." 
Is  the  ''taking"  of  the  bread  and  the  cup 
to  be  regarded  as  a  ' '  sacramental  action  ' '  ? 
If  it  is  so,  the  'Mifters"  held  that,  when 
the  minister  says  ''our  Lord  took  bread," 
he  should  take  bread  also  and  hold  it  in 
his  hand  while  he  gives  thanks,  according  to 
the    example   of    our    Lord.       The    other 


STORY  OF  THE  TOKEN  65 

party  opposed  this  as  being  ritualistic  and, 
virtually,  a  revival  of  the  elevation  of  the 
host.  The  dispute  at  one  time  was  very 
bitter.  The  synod  finally  permitted  min- 
isters and  congregations  to  settle  it  as  they 
pleased. 

Because  ^'lifting"  was  not  enjoined,  Dr. 
Gemmill  and  a  few  other  clergymen  left 
the  Church  and  tried  to  form  a  separate 
presbytery.  The  effort  was  not  successful. 
Their  adherents  dwindled  away  and  Dr. 
Gemmill  emigrated  to  Canada.  The  scat- 
tered members  were  long  known  as  *'  the 
BreadHfters. " 

It  is  remarkable  that  the  English  Church 
does  not  ' '  lift, ' '  while  the  Episcopal  Church 
of  Scotland  adheres  to  the  practice. 

Dr.  Gemmill  was  in  many  respects,  a  re- 
markable man.  Having  struggled  through 
his  college  classes,  more  Scottico^  he  took 
charge  of  the  little  secession  Church  at 
Dairy.  The  stipend  promised,  but  seldom 
paid,  was  literally  * '  forty  pounds  a  year. ' ' 


66  STOBY  OF  THE  TOKEN 

To  supplement  the  deficiency,  he  took  up 
the  study  of  medicine.  For  three  sessions, 
he  was  accustomed  to  walk  to  Glasgow 
(25  miles)  every  Monday  morning,  attend 
his  classes  for  the  week,  walk  back  on  Sat- 
urday and  preach  twice  on  the  Sabbath. 
At  the  close  of  his  three  years'  course 
he  received  his  degree  of  M.  D.  with 
honors. 

He  also  picked  up  a  knowledge  of  print- 
ing, and  later  established  a  small  print- 
ing office  at  Beith,  five  miles  from  Dairy. 
Then  came  another  course  of  Monday  and 
Saturday  walking,  and  Sabbath  preaching. 
Besides  commercial  and  medical  work,  his 
press  issued  much  strong  theology  which 
was  industriously  circulated  in  the  district. 
All  would  not  do,  however,  and  after  con- 
tinuing the  struggle  for  thirty-four  years 
and  a  half,  he  gave  up  his  charge,  and 
died  in  Canada,  twenty-three  years  after. 
Verily,  "  there  were  giants  in  the  earth,  in 
those  days." 


STORY  OF  THE  TOKEN  67 

There  is  another  matter  of  contention 
which  may  be  noticed  here.  Should  the 
communion  be  partaken  of  with  the  bare 
or  the  gloved  hand  ?  This  controversy  dates 
back  to  the  second  century.  It  was  finally 
decided  that  the  men  should  receive  the 
sacrament  with  clean,  uncovered  hands, 
while  the  women  were  required  to  bring  a 
fair  linen  cloth  in  which  the  bread  was 
deposited  by  the  priest.  These  rules  passed 
away  when  the  custom  was  introduced  of 
putting  the  wafer  into  the  mouth  of  the 
communicant. 

I  believe  the  matter  is  still  somewhat 
unsettled  among  the  Episcopalians.  I  know 
of  no  rubric  or  written  law  pertaining  to  it, 
though  I  find  both  practices  supported  by 
different  individuals.  It  may  be  that  the 
rule  varies  in  the  English  and  the  American 
churches.  The  use  of  the  bare  hand  seems 
to  preponderate. 

As  I  have  before  remarked,  there  is  no 
custom    connected    with    the    communion 


68  STORY  OF  THE  TOKEN 

that  has  not  been  a  fruitful  source  of  con- 
troversy. The  necessity  for  washing  the 
feet  of  the  communicants ;  the  upper  room ; 
the  evening  celebration  ;  the  leavened  or 
unleavened  bread ;  the  fermented  or  un- 
fermented  wine ;  these,  and  many  other 
minor  observances,  all  have  been  argued 
and  debated,  again  and  again,  to  little  pur- 
pose and  less  edification.  Up  to  a  very  re- 
cent date,  it  was  the  universal  custom,  in 
the  Southwest  of  Scotland  and  the  North 
of  Ireland  to  use  shortbread  in  the  commun- 
ion services.  Shortbread  is  a  peculiarly 
Scottish  cake.  I  never  saw  nor  heard  of  it 
anywhere  else.  It  is  much  in  evidence  at 
holiday  times.  There  is  no  taint  of  leaven 
in  its  composition.  This  is  the  reason 
assigned  for  its  sacramental  use.  One  min- 
ister tells  that,  when  he  discontinued  its  use, 
a  few  years  ago,  he  was  accused  of  stingi- 
ness. It  is  customary  in  Scotland  to  make 
the  pastor  a  stated  allowance  for  communion 
expenses.       The    wheaten     loaf    is    much 


PLATE   IV, 


THE   STORY    OF   THE   TOKEN. 


•3- 


14. 


16. 


Hug-uenot  Tokens.   Fig.  13.  Saverdiin  (Ariege).   14.  Nimes  (•; 
15,  Launceli)t  \'()ysin.     16,  unknown;  amulet  token. 


STORY  OF  THE  TOKEN  69 

cheaper  than  the  shortbread.  No  doubt 
the  custom  still  lingers  in  some  parishes. 

Many  usages  which  cannot  be  styled 
anything  but  superstitions,  have  also  at- 
tached themselves  to  the  ordinance  in  dif- 
ferent ages.  The  consecrated  elements  have 
not  always  been  treated  with  sacramental 
reverence.*  The  bread  was  sometimes  ab- 
stracted for  various  improper  or  irreverent 
purposes.  We  find  the  magnates  of  the 
Church  mingling  the  eucharistic  wine  with 
ink,  so  as  to  give  special  strength  and 
validity  to  important  documents. 

Theophanes,  who  wrote  a  history  of  the 
Church,  from  A.  D.  277  to  811,  tells  how 
the  Patriarch  of  Constantinople,  having  re- 
nounced the  heresy  he  had  adopted,  and 
again  relapsed,  was  excommunicated  by 
Pope  Theodoras  I.,  A.  D.  645.  The 
ink  which  signed  his  sentence  was  mixed 
with   du   sang    de  Jesus    Christ.       ( ' '  The 


*  Dicfy.  of  Christ.  Antiq.  pp.  416,  417. 


70  STORY  OF  THE  TOKEN 

blood  of  Jesus  Christ.")  The  General 
Council  of  Constantinople,  A.  D.  869- 
870,  condemned  the  doctrines  of  Photius, 
and  the  Patriarch  signed  the  decree, 
'' dipping  his  stylus  in  the  blood  of  the 
Saviour."  {^Dans  le  sang  du  Sauveur.) 
Claude  Fleury,  Hist.  Eccl.  Liv.    51. 

At  one  time  there  was  a  custom  of  placing 
the  unconsecrated  element  on  the  credence 
table  when  the  king  was  about  to  communi- 
cate. It  was  then  the  duty  of  a  trusted 
official  publicly  to  taste  the  bread  and  wine 
for  fear  they  had  been  mixed  with  poison, 
and  the  monarch's  life  might  thus  be  en- 
dangered.* 

Permit  me  to  offer  my  excuse  for  having 
strayed  from  Tokens  and  taken  up  with 
other  sacramental  incidents.  My  research 
has  led  me  into  this  class  of  reading  and  I 
have  noted  many  collateral  circumstances 
bearing  on  communion  usages. 

A  friend  of  mine  owns  a  silver   medal 


*  Notes  and  Queries,  July,  1856. 


STORY  OF  THE  TOKEN  71 

which  is  interesting  for  its  sacramental 
devices.  If  it  was  meant  to  be  used  as  a 
Token,  it  was  probably  not  for  members 
of  the  Church,  but  was  given  to  a  priest 
when  on  his  travels,  as  an  introduction  to 
his  brethren.  It  is  one  of  the  many  alle- 
gorical pieces  struck  by  Henry  Julius,  Duke 
of  Brunswick  and  Luneburg.  Its  date  is 
1613.  The  chalice  it  is  stamped  with  is 
almost  identical  with  that  on  a  Scotch 
Presbyterian  Token  of  1760. 

The  Latin  legend  is  decidedly  anti- 
Protestant,  Mirari  Non  Rimari,  Sapientia 
Vera  Est.  The  communicant  is  thus  admon- 
ished that  ''  to  admire  and  not  inquire,  is  the 
true  wisdom."  The  cardinal  doctrine  of 
transubstantiation  is  prominently  brought 
before  the  devout  participant,  and  he  is 
taught  to  receive  the  great  dogma  of  his 
Church  in  the  most  submissive  spirit.* 

I  have  a  silver  coin  of  the  City  of  Cologne 


*  I  have  lately  acquired  an  excellent  specimen  of 
this  medal,  in  bronze. 


72  STORY  OF  THE  TOKEN 

1730,  which  bears  on  its  obverse  the  arms 
of  the  city,  with  the  legend  CmV.  Colon. 
(''City  of  Cologne.")  On  the  reverse  is 
a  communion  cup  and  the  motto,  Signum 
Senatori.  This  may  mean  the  Senator's 
Token,  or  Elder's  Token.  On  the  edge  it 
reads  Bibite  Cum  Lcetttta.  ("  Drink  ye 
with  gladness.") 

The  Augsburg  Confession  was  formally 
presented  to  the  Emperor  Charles,  June 
25th,  1530.  This  Cologne  piece  is  one 
of  those  German  anniversary  coins  so  fre- 
quently met  with.  It  was  struck  to  com- 
memorate the  second  centennial  of  the 
famous  confession.  Its  origin  may  be  more 
properly  civil  than  sacramental,  though  the 
words  on  the  rim  are  virtually  what  I  have 
heard  a  hundred  times  at  the  communion 
table  in  Scotland,  ''Eat,  O  friends;  drink, 
yea,  drink  abundantly,  O  beloved."  (Cant. 
v:  I.) 

A  writer  in  Notes  and  Queries,  March 
14th,  1874,  states  that  the  "liturgy  drawn 


STORY  OF  THE  TOKEN  73 

up  for  the  Church  of  Scotland,  circa  1635 
(not  later),  has  this  rubric  prefixed  to  the 
order  for  administration  of  Holy  Commun- 
ion : — 'So  many  as  intend  to  be  partakers 
of  the  Holy  Communion  shall  receive  there 
Tokins  (^zV)  from  the  minister  the  night 
before.'  The  style  of  this  rubric  shows 
clearly  that  the  reference  was  to  an  estab- 
lished practice,  not  to  an  innovation.  In  a 
note  to  the  first  impression  of  this  book  ^ 
the  editor  states  (it  existed  in  manuscript 
till  1871)  :  'The  use  of  Tokens  is  men- 
tioned very  soon  after  the  Reformation, 
and  it  has  ever  since  continued  in  the 
Church  of  Scotland.  They  have  always 
been  used,  too,  in  the  Episcopal  congrega- 
tions of  old  standing  in  the  North  of  Scot- 
land.' " 

To  this  I  may  add  that  about  forty  years 
ago  they  were  brought  into  use  in  the  prin- 


*This  work  was  published  in  1871  as  "Scottish 
Liturgies  of  the  Reign  of  James  VI."  Edited  by 
Rev.  Dr.  Sprott. 


74  STORY  OF  THE  TOKEN 

cipal  (at  that  time  I  suppose  the  only) 
Roman  Catholic  Church  in  Glasgow. 

I  believe  it  is  still  common  among 
the  fraternities  of  the  Roman  Church 
to  present  their  members  with  a  Token 
on  the  occasion  of  their  first  com- 
munion. 

The  above  writer  goes  on  to  speak  of  the 
jealousy  existing  between  the  different 
orders  of  the  clergy  as  to  whose  penitents 
should  be  admitted  to  communion,  which 
necessitated  the  use  of  distinguishing  marks, 
granted  to  those  who  were  entitled  to  com- 
municate. 

He  also  calls  attention  to  the  collection 
in  the  National  Library  at  Paris  of  what 
are  termed  ' '  Abbey  Tokens. ' '  These  pieces 
are  usually  of  lead  or  pewter,  many  of 
them  stamped  with  the  cross  on  one  side 
and  on  the  reverse  with  various  other  re- 
ligious symbols.  These  Tokens  are  believed 
by  antiquaries  to  have  been  given  to  **  fre- 
quenters of  the  sacraments. ' ' 


STORY  OF  THE  TOKEN  75 

I  have  a  bronze  piece  which  may  be  an 
Abbey  Token.  Obverse,  a  coat  of  arms 
with  supporters.  Reverse,  Sa/u^  de  Saint 
Pierre,  1733.  ("  Salvation  by  St.  Peter.") 
Another  of  my  medals  may  belong  in  the 
same  category.  Obverse,  a  very  artistic 
head  of  Christ.  Reverse,  Ai?tiez-  Vous  Les 
Uns  Les  Autres.  ('^Love  one  another.") 
A  third  piece  shows  an  open  hand  with  Wel- 
dcedigheyd  Catechismus.  ( ' '  Catechism  Be- 
nevolence. ' ' )  This  last  is  perhaps  a  Bread 
Penny,  given  to  the  poor  who  came  for 
catechetical  instruction  on  Sundays.  Such 
pieces  could  be  exchanged  for  a  loaf  at  the 
baker's  shop. 

I  have  a  great  many  ecclesiastical  medals 
of  whose  history  and  significance  I  am 
totally  ignorant.  Others,  I  can  only 
guess  at. 

The  Festival  of  Fools  was  observed  in 
some  places  as  late  as  the  seventeenth 
century.  The  Abbot  of  Misrule  held 
sovereign  sway  and    all   the  ceremonies  of 


76  STORY  OF  THE  TOKEN 

the  Church  were  burlesqued  in  the 
most  profane  manner  while  the  saturnalia 
lasted. 

That  no  detail  might  be  omitted,  they 
even  provided  imitations  of  the  Abbey 
Tokens,  stamped  with  sacrilegious  emblems 
and  blasphemous  mottoes.  Specimens  of 
these  are  still  to  be  met  with. 

Such  may  be  some  of  the  pieces  which  I 
own.  Looked  at  in  one  way,  you  see  the 
Sovereign  Pontiff  with  his  tiara.  Turn  the 
medal  upside  down  and  it  shows  the  father 
of  evil,  grinning  like  a  baboon.  E celesta 
Perversa  Tenet  Facie77i  Diaboli.  Or  the 
staid  ecclesiastic  with  his  broad  shovel-hat, 
reverses  to  the  jabbering  mountebank  with 
his  cap  and  bells.  Sapientes  Aliquando 
StuUi. 

In  modern  as  in  ancient  times,  the 
use  of  Tokens  has  not  been  confined  to 
religious  organizations.  Wherever  the 
*  discipline  of  the  secret"  was  deemed 
necessary     for     the    protection     of    mysti- 


STORY  OF  THE  TOKEN  77 

cism,  some  sure  and  convenient  form 
of  Token  was  adopted.  The  Rosicrucians 
are  supposed  to  have  had  appropriate 
symbols  for  distinguishing  the  hidden  breth- 
ren. 

In  the  lodges  of  Free  Masonry,  the 
Mark  Master  Mason  of  to-day  selects  a 
permanent  device  for  his  ' '  Mark, ' '  which 
forthwith  becomes  substantially  the  same 
thing  as  the  Tessera  Hospitalis  of  the 
ancient  Romans. 


VII 

ANTIQUITY   OF   TOKENS 

I  have  already  referred  to  the  Eleusin- 
ian  and  kindred  mysteries,  and  the  Tesserce 
which  were  given  as  vouchers  to  the 
{hTrb-KTat)  fully  initiated.  These  oath- 
bound  brotherhoods  are  of  the  very  high- 
est antiquity  and  seem  to  have  preserved 
a  knowledge  of  the  great  First  Power,  the 
one  and  invisible  God,  the  Creator,  Gov- 
ernor, and  Preserver,  of  all  things.  It 
appears  to  be  perfectly  certain  that  these 
glimmerings  of  divine  truth  first  took  an 
organized  form  in  Central  Asia,  the  cradle 
of  the  human  race.  As  secret  societies, 
they  existed  among  the  Egyptians  long 
before  the  time  of  Moses. 

The  doctrines  they  taught  were  highly 
esteemed  and  religiously  studied  by  the 
philosophers  of  Greece.  Their  trans- 
mission   to    the    same    class    among    the 


STORY  OF  THE  TOKEN  79 

Romans  followed  as  a  matter  of  course. 
They  were  still  carefully  shrouded  in 
secrecy  and  held  in  profound  veneration. 

It  is  quite  true  that,  as  the  pagan 
mythology  became  more  and  more  cor- 
rupt, the  practices  and  teachings  of  the 
mysteries  also  degenerated.  Still,  the 
Christian  Fathers  did  not  always  disdain 
to  refer  to  them  and  to  accord  them  a  cer- 
tain measure  of  respect,  as  ' '  marking 
rather  the  nature  of  things,  than  the 
nature  of  the  gods."* 

Eusebius,  quoting  from  a  contemporary, 
gives  some  explanation  of  their  peculiar 
symbols.  The  enlightened  members  {illum- 
inati)  believed  that  God,  being  the  principle 
of  light,  dwelt  in  the  midst  of  a  fire  so 
subtile  that  he  must  always  be  invisible  to 
the  eyes  of  those  who  are  clogged  with 
mortality.  To  all  such,  his  most  striking 
emblems     were      transparent      substances, 


,*M.    Ouvaroff.     Mysteries  of  Eleusis.      London, 
1817,  p.  61. 


80  STORY  OF  THE  TOKEN 

crystal,  precious  stones,  ivory,  and  Parian 
marble.  Gold  was  the  chosen  symbol  of 
his  purity,  as  gold  cannot  be  permanently 
dimmed.  A  black  stone  was  adopted  as 
the  sign  of  the  invisibility  of  the  divine 
essence.* 

These  being  the  Tokens  used  by  and 
between  those  ''brethren  of  the  mystic 
tie,"  they  readily  suggest  the  Urim  and 
Thummim  ( *' '  light  and  perfection  "  )  of  the 
Jewish  high  priest  and  the  white  stone 
promised  as  a  mark  of  distinction  by  St. 
John  in  the  Apocalypse.  Then  come 
the  gems  and  tablets  of  precious  metal 
used  by  the  early  believers,  followed  by 
the  leaden  Tokens  of  the  Reformation 
Churches. 


*Ouvaroft,  pp.  6i,  62. 


VIII 

TOKENS  IN  THE  EARLY  PROTESTANT 
RECORDS 

The  early  Reformed  Confessions  make 
frequent  use  of  the  generic  words  for 
Communion  Tokens  {tessera  and  mereaux) 
and  invariably  apply  them  to  the  sacra- 
ments of  the  Church.  The  First  Helvetic 
Confession,  1536,  states  emphatically: — 
asserimus  sacramenta  non  solum  tesseras 
qucedam  societatis  Christtance,  sed  et  gratia 
divina  symbola  esse.  ( * '  We  assert  that  the 
sacraments  are  not  merely  Tokens  of  Chris- 
tian organizations,  but  they  are  also  symbols 
of  divine  grace. ' ' ) 

The  French  Confession  of  Faith,  1559, 
Art.  34,  states  :  N'ous  crayons  que  les  sacre- 
ments  sont  ajoutes  d  la  Parole  pour  plus 
ample  confirmatiotty  afin  de  nous  etre  gages  et 
marreaux  de  la  grace  de  Dieu.  (''  We  be- 
lieve that  the  sacraments  are  joined  to  the 


82  STORY  OF  TEE  TOKEN 

word  for  more  complete  confirmation,  that 
they  may  be  to  us  pledges  and  Tokens  of  the 
grace  of  God.") 

The  Formula  of  Concord,  compiled  by 
the  divines  adhering  to  the  Augsburg 
Confession,  1576,  '*  rejects  and  condemns  " 
the  doctrine  :  Panem  et  vinum  in  Coena 
Doniini  tantummodo  symbola  seu  tesseras 
esse  quibus  Christiani  mutuo  sese  agnoscant. 
(**That  the  bread  and  wine  in  the  Lord's 
Supper  are  merely  symbols  or  Tokens  by 
which  Christians  mutually  recognize  each 
other.") 

The  French  word  marreau  or  mereau  is 
of  considerable  antiquity  and  has  several 
varieties  of  spelling.  A  plausible  deri- 
vation of  the  term  is  from  the  Latin 
verb  mereriy  ' '  to  deserve, ' '  as  Tokens 
{tjitreaux)  were  only  given  to  those 
who  were  found  worthy.  The  Augsburg 
Confession,  1530,  speaking  of  the  Com- 
munion, says  :  Nulli  entm  admittuntury 
nisi  antea    explorati.       ( '  *  For    none    are 


STORY  OF  THE  TOKEN  83 

admitted,  except  they  are  thoroughly  exam- 
ined beforehand. ' ' ) 

Per  contra  :  St.  Andrews  Kirk  Session 
Records,  October  25,  1565,  notes  the  case 
of  a  priest  who  had  conformed  to  the  new 
order  of  things  and  afterwards  returned  to 
Popery.  ' '  The  which  day,  John  Morrison, 
after  his  recantation  admitted  reader  in 
Muthil,  delated  and  summoned  by  the 
superintendent's  letters  to  underlie  dis- 
cipline, for  administration  of  baptism  and 
marriage  after  the  Papistical  fashion,  and 
that  indifferently  to  all  persons.  And  also 
for  profanation  of  the  Lord's  Supper, 
abusing  the  same  in  private  houses,  as 
also  in  the  kirkyard,  about  the  kirkyard 
dikes,  and  receiving  from  each  person 
that  communicated  one  penny.  And  in 
special  upon  Pasche  day  last  was,  in  the 
house  of  John  Graham,  he  administered  it 
to  one  hundred  persons." 

I  give  modern  spelling  of  the  above  and 
the  italics  are  mine. 


84  STOBY  OF  THE  TOKEN 

The  First  Book  of  Discipline  was 
adopted  by  the  General  Assembly  of  the 
Kirk  of  Scotland  in  1561.  The  following 
extracts  from  it  show  how  strongly  the 
early  reformers  insisted  on  the  instruc- 
tion and  intelligence  of  th^ir  communi- 
cants : 

^^All  ministers  must  be  admonished  to  be 
more  careful  to  instruct  the  ignorant  than 
ready  to  satisfy  their  appetites,  and  more 
sharp  in  examination  than  indulgent,  in 
admitting  to  that  great  mystery  such  as  be 
ignorant  of  the  use  and  virtue  of  the 
same  :  and  therefore  we  think  that  the 
administration  of  the  Table  ought  never 
to  be,  without  that  examination  pass 
before,  especially  of  those  whose  knowl- 
edge is  suspect.  We  think  that  none  are 
apt  to  be  admitted  to  that  mystery  who 
cannot  formally  say  the  Lord's  Prayer,  the 
Articles  of  the  Belief,  and  declare  the  sum 
of  the  Law.  Every  master  of  household 
must  be  commanded  either  to  instruct,  or 


PLATE   V, 


THE    STORY    OF    THE   TOKEN. 


«7- 


i8. 


19. 


l''i,c:.  17.  Porle-Charante.     18.  locality  unknown,     iq.  Maitland 
Presbyterian  Church.     20.  21.  22,  Canadian  'lokens. 


STORY  OF  THE  TOKEN  85 

else  cause   to   be   instructed,  his   children, 
servants,  and  family,  in  the  principles  of  the 
Christian  religion  :   without  the  knowledge 
whereof  ought  none  to  be  admitted  to  the 
Table  of  the  Lord  Jesus  :   for  such  as  be  so 
dull  and  so  ignorant  that  they  can  neither 
try    themselves,     neither     yet     know     the 
dignity  and   mystery    of    that    action,    can 
not  eat  and  drink  of  that  Table  worthily. 
And   therefore    of    necessity    we    judge    it, 
that  every  year  at  least,  public  examination 
be  had  by  the  ministers  and  elders  of  the 
knowledge    of    every    person    within    the 
Church,  to  wit,  that  every  master  and  mis- 
tress  of    household   come    themselves   and 
their  family,  so  many  as  may  be  come  to 
maturity,   before   the  ministers  and  elders, 
to   give   confession   of  their   faith,   and    to 
answer  to  such  chief  points  of  religion  as 
the  ministers   shall    demand.      Such  as  be 
ignorant    in    the    Articles    of    their    Faith, 
understand   not,    nor  can  not   rehearse  the 
Commandments  of  God  ;  know  not  how  to 


86 


STOBY  OF  THE  TOKEN 


pray ;  neither  whereinto  their  righteousness 
consists,  ought  not  to  be  admitted  to  the 
Lord's  Table."* 


*  St.  Andrews'    Kirk   Session   Register,   pp.    196, 
197.     I  have  again  modernized  the  spelling. 


IX 

TOKENS    IN   FRANCE 

In  the  annals  of  the  French  Huguenot 
Church  I  find  communion  Tokens  (^mar- 
re  aiix)  first  mentioned  in  1559.  In  the 
records  of  the  Presbytery  of  Geneva,  1605, 
it  is  stated,  ' '  it  would  be  an  excellent  thing 
that,  according  to  the  custom  of  the 
French  churches,  we  should  have  Tokens. ' ' 
And  again,  in  16 13,  '^  it  would  be  proper  to 
have  Tokens  both  in  the  city  and  country 
churches. ' '  * 

The  session  record  of  Ndgrepelisse, 
April  2ist,  1626,  contains  minute  direc- 
tions for  the  observance  of  the  coming 
communion.     Each  elder  is  designated  by 


^Bulletin  de  la  Societe  de  V Histoire  du  Protes- 
tantisme  Franfais,  2e  Annee.  Paris,  1854,  p.  13 
et  seq. 

Rev.  Ch.  L.  Frossard,  Nuniistnatique  Protestante. 
Paris,  1872,  pp.  4,  5. 


88  STOBY  OF  THE  TOKEN 

name  for  his  special  duty,  and  Elder  Le- 
brueys  is  detailed  to  take  charge  of  the  plate 
(or  tray)  for  the  Tokens. 

The  Church  Session  of  Melle,  1672, 
gives  formal  notice  to  all  intending  com- 
municants that  they  must  procure  Tokens 
in  good  season  so  as  to  avoid  confusion  at 
the  sacramental  tables,  and  directs  the  el- 
ders to  distribute  Tokens  to  the  members  in 
their  respective  districts. 

Rev.  Ch.  L.  Frossard,  of  Paris,  France, 
has  published  a  description  of  forty-one 
Tokens  used  by  the  Reformed  Commun- 
ion. The  most  artistic  in  design  and 
execution  appear  to  be  the  oldest.  Judging 
from  the  style  of  workmanship,  they  proba- 
bly belong  to  the  sixteenth  century. 

Twelve  of  M.  Frossard' s  Tokens  bear 
dates  ranging  from  1761  to  1821.  Some 
of  the  devices  and  legends  are  exceedingly 
suggestive.  JV<;  crains  point  petit  iroupeau, 
(''Fear  not,  little  flock,")  and  Mes  brebis 
entendent  ma   voix  et  me   suivent,    ( '  *  My 


STORY  OF  THE  TOKEN  89 

sheep  know  my  voice  and  follow  me,") 
appear  to  be  favorite  mottoes  on  the  older 
specimens  and  are  singularly  applicable  to 
those  ''  Churches  of  the  Desert."  The 
Token  of  the  church  of  Celles-sur-Belle 
(Poitou)  is  noted  as  being  still  in  use. 

My  best  endeavors  have  failed  to  secure 
a  specimen  of  the  pieces  described  by 
the  Rev.  M.  Frossard.  The  following  is  a 
copy  of  a  card-Token  sent  to  me  as  being 
now  used  by  a  French  Protestant  Church 
in  Montreal. 

EGLISE  PRESBTTEEIEHNE  ST.  lEAN. 

RUSSELL  HALL,    1876,  RUE  STE.   CATHERINE. 

Le  service  divin  est  celebre  tons  les  Di- 
manches  matins  an  heures  et  le  soir  a  7 
heures. 

Ecole  du  Dimanche  et  classe  biblique  tous 
les  Dimanches  a  3  heures. 

Reunion  de  prieres  le  mercredi  soir  a  8 
heures,  precedee  d'une  repetition  de  chant 


90  STORY  OF  THE  TOKEN 

sacre  a  laquelle  tous  les  membres  sont  pries 
d'assister. 

TOUTES  LES  PLACES  SONT  LIBRES. 

Les  membres  non  communiants  qui  de- 
sirent  assister  a  la  ceremonie  de  la  Com- 
munion sont  invites  a  prendre  place  dans 
les  bancs  de  cote. 

REVERSE. 

M Rue 

Le  conseil  presbyteral  de  I'eglise  St.  Jean 
vous  rappelle  que  le  service  de  la  Sainte 
Cene  aura  lieu  a  I'eglise  St.  Jean  (Russell 
Hall),  1876,  rue  Ste.  Catherine,  le  Diman- 

che 

a  Tissue  du  service  du 

et  vous  invite  cordialement  a  y  participer. 

Vous  voudrez  bien  apporter  la  presente 
carte  et  la  remettre  a  I'ancien  qui  la  de- 
mandera  avant  la  celebration  du  service  de 
la  Sainte  Cene. 

The  chalice,  or  communion  cup  is  a 
favorite    device    on    sacramental    Tokens. 


STORY  OF  THE  TOKEN  91 

Thirty-one  of  M.  Frossard's  French 
Tokens  are  decorated  with  une  coupe  eu- 
charistique,  and  I  have  seen  stray  notices 
of  several  others. 

Many  of  the  Scottish  and  Canadian 
Tokens  bear  the  likeness  of  the  sacred 
cup.  One  in  my  collec- 
tion from  Dysart,  Scot- 
land, 1804,  is  specially 
noteworthy.  A  dotted 
circle  surrounds  a  cup 
having  a  broad  foot,  a  short  stem,  a  not 
very  deep  bowl,  and  a  handle  on  each  side. 
A  tolerably  fair  model  of  the  ministerial 
chalice  used  by  the  primitive  Church. 

The  preference  for  this  emblem,  doubt- 
less, dates  back  to  the  early  part  of  the 
fifteenth  century,  when  it  was  adopted  as 
the  badge  of  the  Hussites.  The  ^'Com- 
munion of  the  Cup"  became  their  watch- 
word, and  the  cup  itself  was  blazoned  on 
their  banners.  The  eucharistic  wine  had 
been  forbidden  to  the  laity,  and  the  Re- 


92  STOBY  OF  THE  TOKEN 

formers  contended  for  the  use  of  both  the 
communion  elements.  As  a  name  marking 
their  belief,  members  of  the  new  party  were 
known  as  "  Utraquists  "  (or  *'  Calixtines  ") 
and  the  term  is  still  a  familiar  one  in  Bohe- 
mia and  Moravia. 

Considering  the  importance  of  the  cup, 
or  rather  of  the  consecrated  wine,  in  the 
observance  of  the  sacrament,  this  may  be 
an  appropriate  place  to  introduce  some 
items  connected  with  its  use  in  the  sacred 
service. 

The  Christian  Church  was  scarcely  es- 
tablished when  a  difference  of  opinion 
sprang  up  on  this,  as  on  almost  all  other, 
doctrines  and  practices.  Many  insisted  on 
using  pure  wine.  The  Armenian  Church 
zealously  contended  for  this,  and  still  ad- 
here to  it  as  an  article  of  their  faith.  At  the 
other  extreme  were  a  number  of  heretical 
sects,  Aquarians,  Hydroparastatae,  Docetae, 
Ebionites,  Tatianites,  and  others,  who,  on 
various  pleas  of  asceticism  and  mysticism, 


STORY  OF  THE  TOKEN  93 

used  nothing  but  water  in  the  Eucharistic 
celebration. 

The  most  common  practice  was  to  min- 
gle water  with  the  wine.  A  variety  of  rea- 
sons was  given  for  this.  Some  justified  it 
by  referring  to  real  or  supposed  Jewish 
passover  customs.  Others  contended  for 
it  as  a  type  of  the  blood  of  Jesus,  shed 
on  the  cross  when  * '  blood  and  water ' ' 
(John  XIX  :  34)  followed  the  thrust  of  the 
soldier's  spear. 

The  Byzantine  Church  poured  boiling 
water  into  the  wine  as  an  emblem  of  the 
fervency  of  their  faith.  Some  thought 
that  red  wine  was  the  suitable  token  of 
the  Redeemer's  blood.  Others  contended 
for  white  wine  as  signifying  the  purity  of 
the  hope  that  was  in  them. 

We  are  too  apt  to  think  of  the  first  cen- 
turies of  Christianity  as  times  of  peace, 
and  piety,  and  purity.  The  very  opposite 
was  the  case.  Inquiring  minds  (so  called) 
were   as   fashionable    then   as   now.       The 


94  STORY  OF  THE  TOKEN 

deadly  heresies  and  mystical  fantasies  of 
those  times  find  their  exact  counterparts 
in  the  empty  agnosticism  and  vapid  whim- 
sicalities which  infest  the  Church  of  to- 
day. Many  good  Christian  people  who 
now  come  to  the  Lord's  table  '^strain  out 
the  gnat,  and  swallow  the  camel,"  (Matt. 
XXIII  :  24)  just  as  some  Church  members 
did  in  the  days  of  old. 

I  find  the  mixed  cup  early  referred  to 
in  the  Episcopal  Church.  A  rubric  of 
Edward  VI.  provides  the  addition  of  "  z. 
little  pure  and  clear  water  to  the  wine  of 
the  communion. ' ' 

There  is  a  curious  direction  given  in  the 
first  Service  Book  of  Edward  VI.  Some 
communicants  were  evidently  inclined 
to  drink  from  the  chalice,  instead  of 
merely  sipping  the  wine.  The  minister 
is  enjoined  to  ''give  every  one  to  drink 
once  and  no  more."  The  reminder  is 
strong  of  St.  Paul's  rebuke  in  i  Cor, 
XI  :  21. 


STORY  OF  THE  TOKEN  95 

That  there  was  abundant  reason  for  this 
restrictive  warning  is  very  evident  from 
the  complaints  made  by  devout  ecclesias- 
tics as  to  the  behavior  of  communicants. 
After  the  laity  were  debarred  from  the 
sacramental  wine,  it  would  seem  as  if  a 
compromise  had  been  introduced  so  as  to 
reconcile  them  to  the  innovation.  After 
the  celebration  of  the  Mass,  a  sort  of  imi- 
tation of  the  love-feasts  of  the  early  Church 
was  permitted.  In  1325,  the  Archbishop 
of  Canterbury  complains  bitterly  that,  after 
the  Easter  communion,  ' '  unconsecrated  ob- 
lations and  wine  were  given  them  in  the 
Church,  where  they  sit,  and  eat  and  drink, 
as  they  would  in  taverns. ' '  *  Many  appear 
to  have  come  as  of  old,  simply  for  the 
loaves  and   fishes. 

In  the  accounts  of  the  diocese  of  Dur- 
ham there  are  repeated  charges  (1370  to 
1387)  for  communion  wine  in  large  quan- 


'^  Notes  and  Queries ^  Jan.,  1856. 


96  STORY  OF  THE  TOKEN 

titles.  The  smallest  amount  quoted  is  at 
Monk-Wearmouth,  1380.  In  vino  empto 
pro  celebracione  et  communione  parochiano- 
rum,  " fiYQ  shillings  and  four  pence."* 
With  wine  at  four  pence  a  gallon,  this  must 
have  furnished  fair  refreshment  for  a  small 
parish. 

Tokens  were  evidently  much  used  in 
France.  I  find  them  frequently  referred 
to  in  the  Bulletin  of  the  French  Protestant 
Historical  Society.  The  volume  for  1853 
contains  a  long  extract  from  the  Transac- 
tions of  the  Antiquarian  Society  of  Mori- 
nie,  1834.  The  article  is  written  by  M. 
Alex.  Hermand,  who  seems  to  be  a  Roman 
Catholic  author  and  a  man  of  considerable 
learning.  He  dwells  much  on  the  antiq- 
uity of  the  term,  and  does  not  hesitate  to 
affirm  that  Tokens  {mereaux)  were  used 
for  many  purposes  prior  to  the  twelfth  cen- 
tury.    The  material  of  these  Tokens  varied 


*  Notes  and  Queries,  Nov.,  1855. 


STORY  OF  THE  TOKEN  97 

greatly.  They  were  made  of  paper,  paste- 
board, wax,  leather,  glass,  and  at  last  were 
generally  made  of  lead  or  brass. 

Like  the  Roman  tessercB,  they  sometimes 
had  a  representative,  but  not  an  intrinsic, 
value.  A  purse  full  of  mereaux  was  no 
better  than  an  empty  purse. 

' '  States,  provinces,  municipalities,  corpo- 
rations, fraternities,  cathedral  chapters,  and 
every  kind  of  organization,  had  their  appro- 
priate Tokens.  In  short,  they  were  used 
as  tickets  or  Tokens  of  admission,  or 
as  certificates  of  brotherhood  at  con- 
vocations of  every  kind,  at  sheriff-courts, 
synods,  conferences  of  communities  and 
abbeys,  free-masons'  lodges,  etc.  All  cor- 
porate organizations  used  them,  and  even 
in  the  Protestant  churches  they  were  dis- 
tributed to  those  who  desired  admission  to 
the  communion." 

In  this  Historical  Society  magazine.  To- 
kens are  often  mentioned  as  a  ready  and 
necessary  means   of    protection   and  disci- 


98  STORY  OF  THE  TOKEN 

pline.  In  some  cases  a  special  church 
register  was  kept  and  the  name  of  each 
member  recorded,  who  asked  admission 
to  the  communion.  There  are  frequent 
glimpses  of  the  power  of  government  and 
the  firm  rule  exercised  by  the  church  ses- 
sions of  those  early  days. 

I  find  the  same  migration  of  Tokens  which 
has  been  already  spoken  of  as  existing  in 
Scotland  and  Canada,  resulting  from  the 
same  causes.  This  was  the  means  of  intro- 
ducing Tokens  among  the  German  Reformed 
Churches  bordering  on  France. 

One  very  characteristic  incident  is  nar- 
rated at  great  length.  In  1584,  a  lady 
of  rank,  attached  to  the  Court  of  Navarre, 
Madame  du  Plessis-Mornay,  made  a  long 
visit  for  rest  and  recreation  to  Montauban, 
then,  as  now,  a  stronghold  of  Protestant- 
ism. In  her  new  home  she  came  into 
determined  conflict  with  M.  Berault,  the 
pastor  of  the  Church.  The  national  Synod 
had    prescribed    strict     rules     as     to    the 


STORY  OF  THE  TOKEN  99 

plainness  of  dress  and  personal  adornment 
of  church  members.  In  consequence  of  these 
regulations,  M.  Berault  debarred  from 
the  Holy  Supper  all  those  women  who 
*' parted  their  hair."  Madame  de  Mornay, 
with  her  court  fashions,  fell  under  the  ban 
and  was  forbidden  to  commune.  Her 
husband  sent  the  pastor  a  written  list  of  the 
communicants  in  his  household  and 
requested  Tokens  (mereaux)  for  them. 
M.  Berault  returned  for  answer  that 
' '  he  had  trouble  enough  with  his  own 
flock."  The  Madame,  with  her  children 
and  servants,  appeared  at  the  pastor's  pre- 
liminary catechizing  and  were  promptly 
boycotted.  He  would  not  even  acknowl- 
edge the  presence  of  the  menservants  '  *  who 
were  not  subject  to  any  rule  about  their 
hair." 

Session,  presbytery,  and  synod,  were 
invoked  in  turn.  Decisions  were  given  in 
favor  of  Madame  as  being  a  stranger  and 
not   subject   to   local   restrictions,    but   the 


100  STORY  OF  THE  TOKEN 

zealous  clergyman  contrived  to  evade  their 
edicts  and  exclude  the  lady.  She  at  last 
found  a  more  considerate  pastor  in  a 
neighboring  village,  where  she  and  her 
family  were  welcomed  to  communion.  All 
the  attendant  circumstances  are  narrated 
in  full  detail  and  form  a  striking  picture  of 
early  church  discipline.^ 


*  Bulletin  de  la  Societe  de  T  Histoire  du  Protestan- 
tisme  Frangais.     Ire  annee,  pp.  487-514. 


TOKENS   IN   HOLLAND 

I  have  discovered  that  the  use  of  Tokens 
was  at  one  time  common  in  Holland,  and 
it  may  still  exist  there.  I  have  two  Tokens 
of  different  types  (mentioned  by  Rev.  M. 
Frossard),  from  the  Walloon  Church  at 
Amsterdam,  both  dated  1586,  and  which 
were  used  there  till  1828. 

What  is  known  as  the  Walloon  Church 
was  originally  composed  of  Flemish  and 
French  refugees,  chiefly  the  latter.  French 
pastors  were  in  charge  and  doubtless  intro- 
duced Tokens  and  other  French  customs. 
During  the  persecution  in  Britain  under 
the  Stuarts,  many  of  the  Non-conformists 
took  refuge  in  Holland.  There  were 
Scotch  churches  in  Amsterdam,  Leyden, 
and  other  principal  cities.  Many  eminent 
ministers  were  in  charge  of  them  and  must 
have  used  their  own  forms  of  worship. 


102 


STORY  OF  THE  TOKEN 


I  have  several  other  Tokens  and  Bread- 
pennies  from  Amsterdam  and  Rotterdam. 
The  dates  are  from  1707  to  1861.       Some 

of  them  are  said  to 
be  from  Lutheran 
churches.  Two,  of 
1764  and  1786,  bear 
the  same  devices 
and  legends,  but 
are  of  very  differ- 
ent types.  On  one  side  is  the  crown  of 
thorns  with  palm  branches,  and  on  the 
other,  a  swan.  The  mottoes  are,  Regnum 
Chrisii,  and  Perennis  Candore. 

In  ancient  times,  the  swan  was  wel- 
comed by  sailors  as  a  sure  presage  of 
smooth  seas  and  safety.  Nunquam  mergit 
in  undis.  (''No  storm  could  overwhelm 
it.") 

The  swan,  or  references  thereto,  appears 
so  frequently  on  Luther's  numerous  medals, 
that  it  may  be  called  his  attribute.  The 
reason  for  this  is  as  follows  : — 


STORY  OF  THE  TOKEN  103 

When  John  Huss  was  about  to  be  led  to 
the  stake,  at  Constance,  July  6th,  141 5,  he 
said  to  his  judges :  *'  For  this,  in  one 
hundred  years,  ye  shall  answer  to  God,  and 
to  me. ' ' 

What  may  be  termed  the  official  date  of 
Luther's  Reformation  is  usually  given  as 
October  31st,  15 17,  a  century  after  the 
death  of  Huss. 

The  name  ' '  Huss  ' '  is  the  Bohemian  word 
ioi  goose.  As  he  was  being  bound  to  the 
stake  he  said  to  those  round :  ' '  Ye  may 
burn  this  goose  (Huss),  but  from  its  ashes 
will  rise  hereafter  a  swan  whose  singing  ye 
shall  not  be  able  to  silence. ' ' 

It  is  usually  believed  that  both  these 
prophetic  utterances  were  fulfilled  in  the 
great  Reformer,  and  the  allusions  to  them 
on  Luther's  medals  are  frequent.  I  have 
an  old  silver  medal  with  the  bust  of  Huss 
on  one  side  and  that  of  Luther  on  the 
other.  Round  the  latter  is  this  legend : 
Was  lene  Gans  Gedacht  Dat  Diser  Schwan 


104  STOBT  OF  TEE  TOKEN 

VoUbracht.  A  modern  medal  of  I^uther, 
in  my  collection,  has  a  figure  of  Huss  at  the 
stake,  and  reads  :  Jetzt  Bratet  Ihr  Eine 
Gans.  Nach  Hundert  Jaren  Kommt 
Ein  Schwan  Den  Werdet  Ihr  Ungebraten 
Lan.  I  have  another  old  Huss  medal  with, 
Centum  Revolutis  Annis  Deo  Respondebitis 
et  Mihi. 

In  spite  of  this  well-known  connection 
between  Luther  and  the  swan,  I  have  not 
succeeded  in  connecting  my  swan  Tokens 
with  the  Lutheran  Church.  All  the  Luth- 
eran authorities  I  have  consulted  disclaim 
any  affinity  with  the  communion  Token, 
as  being  foreign  to  their  usages  and 
traditions. 

Like  the  Roman  Catholic  Church,  their 
altars  are  understood  to  be  open  to  all 
worshipers  without  restriction.  At  the 
same  time  I  find  every  church  exercising 
an  oversight  as  to  the  personality  of  its 
communicants.  The  details  vary  some- 
what in   different  countries  and  I  do  not 


STORY  OF  THE  TOKEN  105 

think  they  are  quite  uniform,  even  in  the 
same  country.  I  find  some  clergymen 
insist  on  previous  notice  from  intending 
communicants,  so  that  only  the  requisite 
number  of  wafers  may  be  consecrated. 
Others  follow  a  more  or  less  elaborate 
system  of  day-book  and  ledger  accounts, 
and  thus  keep  themselves  informed  of  the 
faithfulness  of  each  church  member. 

I  have  a  Lutheran  sacramental  wafer, 
stamped  with  a  figure  of  Christ  on  the 
cross  and  the  letters  ^'1.  N.  R.  I."  (^Jehsus 
Nazarenus  Rex  JudcEorum.^ 

I  have  two  copper  Tokens  without  date 
which  are  of  the  same  pattern,  though  one 
is  of  much  ruder  workmanship  than  the 
other.  In  the  center  is  a  pelican  feeding  her 
young.  The  legend  is,  Sigil.  Eccle.  Fless. 
( ' '  Seal  of  the  Church  of  Flushing. ' ' )  The 
ancient  fable  of  the  pelican  tearing  her  own 
breast  and  feeding  her  young  with  the  blood 
is  one  of  the  oldest  emblems  of  Christ,  who 
shed   his  blood  for  his  children,  and  gave 


106  STOBY  OF  THE  TOKEN 

himself  for  the  redemption  of  mankind. 
*'I  am  like  a  pelican  of  the  wilderness," 
(Ps.  cii :  6)  was  understood  to  be  prophet- 
ically spoken  of  the  Messiah  and  to  exem- 
plify the  love  he  bears  to  his  people,  feed- 
ing and  caring  for  them  in  the  wilderness 
of  this  world.  In  an  old  book  of  emblems 
the  pelican  is  shown  surrounded  by  her 
hungry  brood.  The  lesson  is  enforced  by 
the  couplet : 

**Our  Pelican,  by  bleeding  thus, 
Fulfilled  the  Law,  and  cured  us."  * 

The  following  stray  lines  (I  know  not 
from  what  source)  quaintly  set  forth  the 
popular  recognition  of  the  symbol : 

Ut  pelic anus  fit  matris  sanguine  sanus,  sic 
genus  humanum  fit  Christi  sanguine  sanus. 
(^*As  the  pelican  is  revived  by  its  mother's 
blood,  so  are  all  mankind  restored  to  life 
by  the  blood  of  Christ.") 


*  George  "Wither,    A   collection   of  emblemes  (sic) 
quickened -with  metrical  illustrations.  London,  1634. 


STORY  OF  THE  TOKEN  107 

Shakespeare  does  not  omit  to  take  notice 
of  this  current  belief.  Laertes  threatens 
the  direst  vengeance  against  the  mur- 
derers of  his  father,  and  in  the  same  breath 
promises — 

**  To  his  good  friends  thus  wide  I'll  ope  my 

arms, 
And,  like  the  kind  life-rendering  pelican, 
Repast  them  with  my  blood. ' ' 

Hamlet f  act  iv,  scene  5. 

These  Tokens  were  sent  to  me  as  coming 
from  the  Lutheran  Church  of  Flushing, 
Holland.  It  seems  more  probable  that 
they  should  belong  to  the  Walloon  Church. 


XI 

TOKENS   USED    BY    THE     UNITED    BRETHREN 

I  have  a  very  handsome  card  Token 
which  is  used  in  the  Church  of  the  United 
Brethren  {Unitas  Fratruvi)  at  Bethlehem, 
Pa.  The  use  of  such  cards  was,  at  one 
time,  the  general  custom  of  their  Church. 
Previous  to  the  sacramental  season  all 
members  were  examined  by  the  minister, 
as  to  their  spiritual  condition.  If  the 
interview  (^Das  Sprechefi)  was  satisfactory, 
each  received  a  card  with  his  name  written 
thereon.  Before  the  communion  these 
cards  were  collected  by  the  officers  of  the 
church.  The  object  being,  as  with  every 
other  church  exercising  due  watchfulness, 
to  insure  worthy  participation  in  the 
ordinance. 

I  have  two  Tokens  that  were  used  for 
many  years  by  a  mission  church  belonging 
to   these  Brethren,  in    the  Island  of  Santa 


PLATE   VI, 


THE   STORY    (W   THE   TOKEN. 


23- 


24. 


25- 


26. 


27. 


28. 


29. 


Figs.  23,  Pelham.  Mass.  24.  New  England  Independent. 
25.  Metlilick-Fyvie  (Scotch).  26.  Demarara.  I'.ritish 
(iuiana.  27.  St.  Johns,  Prince  Edward  Island.  28. 
St    John,  New  Brunswick. 


29.. 


STORY  OF  THE  TOKEN  109 

Cruz,  Danish  West  Indies.  One  is  an 
octagonal  piece  of  copper,  which  was 
given  to  the  intending  participants  on  the 
Sabbath  before  the  communion,  provided 
they  successfully  passed  the  ordeal  of  the 
church  officers  at  the  ' '  preparation  meet- 
ing."  This  Token  was  presented  to  the 
pastor  during  the  intervening  week  at  ' '  the 
speaking."  If  he  also  was  satisfied  as  to 
the  spiritual  fitness  of  the  applicant,  the 
copper  piece  v/as  exchanged  for  a  mahog- 
any Token.  This  is  the  real  admission 
ticket,  and  is  taken  up  at  the  ' '  love  feast, ' ' 
which,  in  this  church,  precedes  the  cele- 
bration of  the  Lord's  Supper.  Both  of 
these  Tokens  are  stamped  with  the  letters 
*'F.  B.,"  signifying  Friede^is  Berg,  or 
*' Mountain  of  Peace,"  the  name  of  the 
mission  station  on  this  island.  These 
Tokens  were  for  many  years  generally  used 
in  that  part  of  the  world.  They  are  now 
fast  disappearing.  The  present  minister 
(the  ^ev.  A.  B.   Romig)  believes  that  his 


110  STORY  OF  THE  TOKEN 

congregation  is  the  only  one  still  using  them 
in  the  West  Indies.* 

The  United  Brethren  were  formerly 
accustomed  to  appeal  to  ' '  the  lot ' '  for 
direction  in  their  church  work,  and  even 
in  some  circumstances  of  their  daily  life. 
Traces  of  this  custom  still  remain,  and  the 
practice  is  founded  upon  such  texts  as 
Prov.  XVI:  33:  ''The  lot  is  cast  into  the 
lap ;  but  the  whole  disposing  thereof  is  of 
the  Lord."  And  Acts  i  :  26  :  ''And  they 
gave  forth  their  lots ;  and  the  lot  fell  upon 
Matthias." 

One  of  their  clergymen  f  writes  to  me  that 
about  a  century  ago,  no  matter  how  satis- 
factory the  preliminary  interviews  had 
been,  a  final  appeal  was  made  to  the  lot. 
If  that  decided  against  the  member,  he 
refrained   from  going   forward  to  the  com- 

*  I  learn  that  this  Church,  not  many  years  ago, 
used  a  metal  Token  in  the  Island  of  Antigua,  West 
Indies.  I  have  not  succeeded  in  adding  a  specimen 
to  my  collection. 

j-  Rev.  Edwin  J.  Reinke,  Grace  Hill,  Iowa. 


STORY  OF  THE  TOKEN  111 

munion.  We  may  smile  at  this  manner  of 
reaching  a  decision,  but  it  is  a  striking 
example  of  the  trust  and  simplicity  that 
characterized  this  Church,  which  pre- 
eminently walked  ''by  faith,  not  by  sight." 
St.  Thomas,  another  of  the  Danish  West 
India  Islands,  has  a  Reformed  Dutch 
Church  which  used  a  Token  up  to  a  very 
recent  date.  It  is  an  oval  pewter  Token, 
of  a  type  very  common  in  Scotland  and 
Canada.       It    is    inscribed    ''Communion 

^j;:5S|==?===:^;^^         Token,       Reformed 
^^o...P.V.Tc)#;^^^^^     j^^^^j^    Church,    St. 

|S-COMMUN10nM    Thomas."      On   the 

\^.  \...  ..-••■*'  .-^y     reverse  are    the   oft- 

^=:=:£i;^E^^ri=i^^=^^^  repeated  texts,  "But 

Let  a  Man  Examine  Himself, ' '  and  ' '  This 

Do  In  Remembrance  of  Me. ' '     The  custom 

is  now  discontinued. 

This  is  the  only  instance  I  have  been 
able  to  discover  of  the  use  of  Tokens  by 
the  Dutch  or  German  Reformed  Churches 
in   America.     A  Scotch   minister  who  was 


112  STORY  OF  THE  TOKEN 

in  charge  at  St.  Thomas,  several  years 
ago,  is  probably  responsible  for  its  intro- 
duction. 

A  neat  Token  is  from  British  Guiana, 
where,  I  believe,  there  are  several  varieties, 
so  the  custom  must  be  general.  It  reads, 
**St.  Mark's  Church,  Demarary,  1841." 
Reverse,  plain.     (See  Appendix.^ 

Tokens  are  also  to  be  found  at  the  An- 
tipodes. Wherever  the  Scotch  Presbyterian 
colonist  established  himself,  his  church,  his 
school,  and  all  their  distinctive  belongings, 
readily  obtained  ' '  a  local  habitation  and  a 
name. ' ' 

In  Australia  and  New  Zealand  the  old 
formality  is  still  practiced. 

I  have  two  handsome  Tokens  of  precisely 
the  same  type  and  device.  They  both  read, 
^'  Presbyterian  Church,  Otago,  N.  Z."  The 
reverse  has  the  same  familiar  texts  that  are 
met  with  on  older  specimens,  nearer  home, — 
*'  The  Lord  Knoweth  Them  That  Are  His," 
etc.     They   bear,  respectively,    the  church 


STORY  OF  THE  TOKEN  113 

names  of  '^Kaihiku  ' '  and  ' '  Warepa. ' '  The 
time  has  come  which  the  prophet  saw  afar 
off,  when  ''the  isles  shall  wait  for  his  law," 
when  there  shall  be  heard  ''  His  praise 
from  the  end  of  the  earth, — the  isles  and 
the  inhabitants  thereof."  (Isa.  xlii  :  4- 
10.)  The  emigrant  to  the  waste  places 
of  New  Zealand  has  carried  with  him 
the  Church  of  his  fathers  and  all  its 
customs. 

I  have  a  neat  nickel  Token  from  Cres- 
wick,  Victoria,  Australia,  with  the  familiar 
and  suggestive  texts,  ' '  But  Let  a  Man 
Examine  Himself,"  and  ''This  Do  in  Re- 
membrance of  Me. ' ' 

Even  in  that  far-off  country,  the  spirit  of 
change  is  abroad.  The  new-fangled  card  is 
driving  out  the  antique  disk  of  metal.  I 
have  a  card,  ' '  Token  of  Admission  to 
the  Lord's  Table,"  with  appropriate  quota- 
tions from  Luke  and  Corinthians.  This 
comes  from  Erskine  Church,  Carlton,  Vic- 
toria, Australia. 


XII 

EARLY    USE    OF    TOKENS    IN    SCOTLAND 

The  fathers  of  the  Reformation  were, 
above  all  things,  conservative  men.  A 
Church  fashioned  in  every  respect  on  the 
apostolic  model,  was  the  ideal  which  they 
sought  to  establish.  As  they  particularly 
avoided  the  use  of  novelties  in  all  the 
details  of  church  service,  it  is  far  more 
likely  that  they  adopted  a  custom  already 
hallowed  by  primitive  usage,  than  that  they 
were  led  to  introduce  an  innovation  of 
their  own. 

The  Token  practice  seems  to  have  struck 
its  roots  deepest  into  Scottish  soil,  and  there 
it  became  universally  adopted. 

I  may  mention  in  passing  that  some  of  the 
other  denominations  seem  to  have  slightly 
caught  hold  of  the  custom.  The  tickets  of 
the  Methodist  class  leaders  were  virtually 
Tokens.     The  Episcopalians  used  them  ex- 


STOBY  OF  TEE  TOKEN  115 

tensively.  I  have  a  metal  Methodist  Token 
from  Montrose.  I  have  Episcopal  and 
Baptist  card  Tokens,  including  a  dated  set 
of  the  Rev.  Mr.  Spurgeon's  Token  cards.  A 
friend  has  in  his  collection  of  Scottish  metal 
Tokens,  Episcopal,  40 ;  Independent,  3  ; 
Methodist,  5  ;  Wesleyan,  i  ;  Baptist,  i  ; 
Berean,  i .  I  have  an  interesting  card  Token 
from  Antioch,  Syria,  with  an  Arabic  inscrip- 
tion. How  readily  it  suggests  the  historic 
words,  ^'  The  disciples  were  called  Chris- 
tians first  in  Antioch. ' '     Acts  xxvi  :  11. 

The  first  meeting  of  the  General  Assem- 
bly of  the  Church  of  Scotland  was  held 
in  Edinburgh,  December  20,  1560,  and 
that  year  the  Reformation  was  recognized 
as  an  accomplished  fact.  Tokens  were 
already  in  use,  for  in  the  Records  of 
St.  Andrews'  Kirk  Session,  May  2d,  1560, 
there  is  mention  of  a  person  who  refused 
**ane  tecket."  In  the  municipal  records 
of  Edinburgh,  1578,  there  is  a  charge 
made     for     "■  tikkets,"     and    another     for 


116  STORY  OF  THE  TOKEN 

*' stamping  of  thame,"  by  one  cf  the  city- 
goldsmiths. 

Mr.  R.  W.  Cochran -Patrick  of  Beith, 
gives  an  account  of  his  Token  researches. 
His  oldest  date  on  a  Token  is  1622. 
He  adds,  ^'probably  some  of  the  un- 
dated ones  are  earlier."  The  first  rec- 
ord he  has  discovered  of  the  use  of 
metal  Tokens  is  in  Edinburgh,  1574, 
though  they  may  have  been  used  in  St. 
Andrews,  a  year  or  two  before  that 
date. 

He  concludes  his  remarks  with  :  "Leaden 
counters  were  used  in  the  Catholic  churches 
before  the  Reformation.  I  have  some  in 
my  collection  with  emblems  on  them  which 
could  hardly  have  been  in  use  in  the  Pres- 
byterian Church,  in  the  lyih  or  i8th  cen- 
tury."* 

I  have  two  small  sheet-brass  Tokens  from 
Methlick,  Aberdeenshire,   which   have  cost 


'"Notes  and  Queries^  June  28,  1879. 


STOBY  OF  THE  TOKEN  117 

much  research  and  correspondence.  They 
are  neatly  stamped  with  a  composite  letter, 
^  'cM^' ' '  They  have  no  date  or  other  device. 
The  type  of  letter  differs  slightly  in  the 
two  specimens.  From  references  to  these 
Tokens  in  the  Session  Records,  I  am  in- 
formed that  they  must  be  at  least  as  old  as 
1580.  Methlick  and  Fyvie  are  contiguous 
parishes,  though  not  in  the  same  Presby- 
tery.^ The  difficulty  is  to  discover  such 
an  ecclesiastical  connection  between  them  as 
will  account  for  their  having  Tokens  struck 
for  their  joint  use.  In  the  early  years  of 
the  Reformation  it  was  impossible  to  find 
ministers  for  all  the  churches.  What  were 
known  as  readers  were  appointed,  who 
often  had  charge  of  more  than  one  parish. 
Some  such  shadowy  relationship  seems  to 
have  existed  between  Methlick  and  Fyvie, 
and  to  have  continued  at  intervals  for  about 
20  years.     Lord  Aberdeen,  when  Governor- 


*  See  Appendix. 


118  STORY  OF  THE  TOKEN 

general  of  Canada,  took  much  interest  in 
this  matter,  Methlick  being  his  own  parish. 
We  did  not  reach  any  more  certainty  than  I 
have  indicated.  His  Lordship  got  for  me 
the  Episcopal  Token  of  his  own  Methlick 
church.  He  remembers  having  seen  it  used 
when  he  was  a  boy. 

In  the  Session  Records  of  South  Leith, 
Tokens  are  fir.-t  referred  to,  September  i8th, 

1613.  The  elders  are  designated  by  name 
for  their  respective  duties  and  six  elders  are 
appointed  ''for  ye   Tickets."     April    15th, 

16 14,  six  elders  are  again  named  ''for  ye 
resaiueing  (receiving)  of  ye  Tickets." 

John  Spalding,  in  his  Troubles  and  Mem- 
orable Transactions  in  Scotland  and  Eng- 
land, *  giving  an  account  of  the  General 
Assembly  that  was  convened  at  Glasgow, 
November  21st,  1638,  makes  an  incidental 
reference  to  the  practice.     "Within  the  said 


*  Memorials  of  the  Trubbles,  published  by  the 
Spalding  Club.  Aberdeen,  1850.  2  Vols.  Vol.  I, 
p.  117. 


STORY  OF  THE  TOKEN  119 

church,  the  Assembly  thereafter  sitts  doun. 
The  church  doors  were  straitly  guarded  by 
the  toun.  None  had  entrance,  but  he  who 
had  ane  Tokin  of  lead,  declareing  that  he 
was  ane  Covenanter. ' '  * 

This  seems  exactly  like  a  repetition  of 
the  Roman  use  of  the  Token  as  a  Tessera 
Militarise  on  which  the  soldier's  watch- 
word was  engraved,  and  without  which,  no 
one  was  permitted  to  pass. 

The  St.  Andrews'  Kirk  Session  Register, 
1559  to  1582, f  lately  published  by  the 
Scottish  History  Society,  contains  much 
curious  sacramental  information.  The  use 
of  the  Token  is  constantly  spoken  of  as  a 
common  and  well  established  practice. 

May  2nd,  1560,  Walter  Adie  is  brought 
before  the  Session  and  charged  with  having 


*  (Original  spelling): — "The  churche  durris  was 
straitlie  gardit  by  the  toune,  none  had  entrees  bot 
he  who  had  ane  taikin  of  leid,  declairing  he  wes  ane 
covenanter." 

f  St.  Andrews'  Kirk  Session  Register,  IS59~IS82, 
Edinburgh,  1889. 


120  STOBY  OF  TEE  TOKEN 

contemptuously  rejected  *''ane  tecket " 
proffered  to  him  by  William  Mayne,  one  of 
the  elders.*  Wednesday,  May  7th,  1572, 
there  is  a  decree  of  the  Session  against  those 
who  present  themselves  at  communion  with- 
out Tokens.  I  copy  the  edict  verbatim  and 
modernize  the  spelling.  "  The  which  day 
the  seat  (session)  has  ordained  that  in  time 
coming,  none  shall  present  themselves  to  the 
communion  without  tickets  received  from 
the  clerk  of  the  quarter  where  they  dwell, 
or  minister.  And  who  that  does  the  con- 
trary shall  make  public  satisfaction,  and 
upon  their  knees  ask  God's  and  the  congre- 
gation's forgiveness."  f 

June  3d,  1573,  this  very  emphatic  ordi- 
nance is  supplemented  as  follows: — ''The 
said  day,  it  is  decreed  by  the  Session  that 


*  6"/.  Andrews^  Kirk  Session  Register,  i^^g-1^82. 
p.  34.  He  characterized  the  ordinance  with  a  coarse 
epithet,  and  added,  *'I  shall  buy  ane  poynt  of  wyne 
and  ane  loaf,  and  I  shall  have  as  gude  ane  sacrament 
as  the  best  of  them  all  shall  have." 

t  Ibid.,  pp.  365,  366. 


STORY  OF  THE  TOKEN  121 

the  Act  made  in -their  books,  regarding  them 
that  present  themselves  to  the  communion 
without  tickets,  or  with  counterfeit  tickets, 
of  the  date  of  May  7th,  1572,  be  put  in 
execution."  * 

In  1659,  nearly  a  century  after  this,  I 
find  the  Presbytery  of  St.  Andrews  pass- 
ing a  resolution  of  similar  import.  ^'The 
Presbytery  considdering  the  great  scandall 
committed  by  such  quho  having  Tokens 
allowed  to  them  for  receiving  the  sacra- 
ment of  the  Lord's  Supper,  doe  not  make 
use  thereof,  bot  give  them  to  such  as  are  not 
allowed  by  the  Minister  and  Session  to  that 
ordinance,  upon  good  grounds,  doe  appoint 
both  the  parties,  in  such  cases,  to  be  pub- 
licklie  rebuiked. ' '  f 

This  offence  of  receiving  Tokens,  as  it  were, 
under  false  pretences,  and  then  giving  them 
to  unworthy  persons  who  could  not  them- 


^Ibid.,  p.  379. 

f  St.  Andrews'  Session  Records.     Life  and  Work, 
Edinburgh,  April,  1888.     p.  61. 


122  STORY  OF  THE  TOKEN 

selves  obtain  them,  was  a  frequently  recur- 
ring scandal  and  grievance  throughout  the 
churches.  So  disreputable  was  it  considered 
to  be  debarred  from  the  crowning  sacrament 
of  the  church,  that  many  devices  to  obtain 
admission  were  resorted  to,  besides  the  one 
just  mentioned. 

Stirling  Kirk  Session  Records,  May  15th, 
1606,  complain  of  a  shortage  of  Tokens, 
because  they  were  '^vixxiii  Tokens  deliv- 
ered that  are  not  brought  back  again. ' '  It 
is  enjoined  upon  each  brother,  within  his 
own  bounds,  ' '  to  search  diligently  all  the 
persons  that  have  absented  themselves  from 
the  communion." 

Two  cases  of  discipline  were  acted  upon 
-by  the  Session  of  Mauchline,  where  the 
parties  had  endeavored  to  deceive  the  elder 
by  dropping  a  small  coin  into  his  hand. 

In  1646  two  members  were  cited  to  ap- 
pear before  the  Presbytery  of  Lanark,  * '  for 
stealing  the  communion  in  the  Church  of 
Carmichael."     In  1647  ^^^  session  of  Gals- 


STORY  OF  THE  TOKEN  123 

ton,  Ayrshire,  censured  a  man  for  ' '  giving 
a  ticket  to  a  strange  unknown  woman,  to 
whom  the  minister  refused  a  ticket  for 
manifold  reasons."  The  woman  was  also 
subjected  to  discipline  for  receiving  and 
making  use  of  the  Token.* 

From  these  dates  onward  I  find  the 
tickets,  or  Tokens,  constantly  mentioned. 
Their  use  was  evidently  an  established 
adjunct  of  the  observance  of  the  sacra- 
ment. 


*  Scottish  National  Memorials.     Edited  by  James 
Paton.     Glasgow,  1890.     p.  343. 


XIII 

GENERAL  USE  OF  TOKENS  IN  SCOTLAND 

The  religious  gatherings  to  which  the 
Tokens  pertained  became  completely  inter- 
woven with  the  daily  life  of  the  people  and 
were  looked  upon  as  a  devout  recreation. 
As  a  proof  of  this  I  find  that  in  England, 
when  farm  servants  were  being  hired  they 
stipulated  for  time  to  enjoy  the  diversions 
of  so  many  wakes  and  fairs  during  the 
year.  On  the  north  side  of  the  Tweed,  the 
Scotch  plowman  or  dairymaid  bargained 
for  permission  to  attend  the  neighboring 
sacraments.  Sometimes  a  lukewarm  appli- 
cant agreed  for  '^  one  sacrament  or  two 
fairs,"  as  might  be  most  convenient  for  the 
employer.  This  plainly  indicates  the  rela- 
tive importance  attached  to  the  respective 
holidays.* 


*  Peter'' s  Letters  to  his  Kinsfolk.     Anon,      (John 
Gibson  Lockhart. )     Edinburgh,  i8 19.    pp.  301-321. 


STORY  OF  THE  TOKEN  125 

Several  items  which  I  have  gleaned  in 
the  course  of  my  reading  may  not  be  out 
of  place  here  as  illustrations  of  the  growth 
and  prevalence  of  the  venerable  custom, 
and  of  sacramental  usages  in  general. 

In  session  records,  the  words  ''Tickets" 
and  ''Tokens"  are  used  interchangeably, 
according  to  the  fancy  of  the  clerk. 
Written  cards  and  metal  Tokens  are  met 
with  in  the  same  church  and  at  the  same 
time. 

In  1590  the  Session  of  St.  Andrews  paid 
for  the  Token  molds  and  2,000  Tokens. 
In  May,  1596,  this  session  decrees,  "that 
no  person  hereafter  shall  write  tickets  to  the 
communion,  nor  yet  present  tickets  here- 
after, but  such  as  the  session  shall  ordain 
to  that  effect,  under  pain  of  public  admoni- 
tion and  repentance."  In  February,  1600,  it 
is  further  enacted  ' '  that  every  ticket  bear  the 
person's  name  and  the  examiner's  name."^ 


*St.  Andrews'  Kirk  Session  Register.     1^82-1600. 
Edinburgh,  1890.     pp.  818,  920. 


126  STOBY  OF  THE  TOKEN 

In  1673,  the  Session  of  Galston  decided 
*'  to  give  to  the  Elder  of  each  quarter,  a 
certified  list  of  all  the  communicants  within 
his  district,  and  as  many  tickets  as  there 
were  names  upon  his  list."  In  1735,  ^he 
Session  of  Mauchline  met  after  sermon  on 
the  fast -day,  and  ' '  the  Elders  received 
Tokens  to  distribute  to  their  respective 
quarters."  * 

These  are  exactly  the  methods  now  pur- 
sued by  the  churches  who  use  cards.  A 
regular  account  is  kept  with  each  person, 
and  it  can  be  told  at  a  glance  if  members 
are  careless  in  their  attendance  at  com- 
munion. 

There  are  frequent  intimations  that  tickets 
were  also  made  of  metal.  In  the  expense 
account  of  the  Church  of  Dumbarton,  1620, 
there  is  a  charge,  ''  For  three  pounds  of 
lead  to  be  tickets  to  the  communicants,  6 
shillings."      (Edgar,  p.  314.) 

Returning  to  the  St.  Andrews  Register, 

*  Edgar's  Old  Church  Life.     pp.  134,  135. 


STORY  OF  THE  TOKEN  127 

the  following  sacramental  references  are 
noted.  July,  1583,  one  man  is  sharply 
rebuked  for  offering  a  counterfeit  ticket 
at  the  Lord's  Table,  and  another  who  had 
not  been  at  examination,  and  had  not  re- 
ceived a  ticket,  tried  to  pass  with  his  em- 
ployer's ticket,  but  found  himself  in  the 
grasp  of  the  church  law.  (Ibid.,  p.  505.) 
November,  1583,  Alexander  Sharp,  baker, 
presents  a  bill  for  £r  os.  8d.,  ^'for  seven 
years'  bread  bygone,  furnished  by  him  to 
the  communion."  This  does  not  speak 
well  for  the  business  habits  of  the  session. 
(Ibid.,  p.  513.) 

^^y>  1595?  a  contumacious  woman  is 
made  to  appear  publicly  in  church  and 
*^ask  God  and  the  congregation  forgive- 
ness for  not  coming  to  communion  and 
refusing  to  be  reconciled  to  her  neighbor. ' ' 
(Ibid.,  p.  797.) 

July,  1598,  arrangements  are  made  for 
the  communion,  and  special  Elders  are 
detailed  ''to  labor  for  taking  away  of  all 


128  STORY  OF  THE  TOKEN 

offences  and  feuds  among  the  neighbors  of 
this  city,  for  the  better  humiliation  of  the 
people  and  preparing  of  them  to  the  said 
holy  work."  And  again,  in  March,  1599, 
the  session  "  ordained  all  the  feuds  and 
offences  among  the  neighbors  of  this  city 
to  be  taken  away  and  agreed  : — whosoever 
refuses  and  absents  themselves  from  that 
holy  table,  to  be  punished  therefor : — 
willful  refusers  to  communicate  shall  be 
excommunicated."  To  which  is  added, 
*^no  tickets  shall  be  given  to  such  persons 
as  have  not  paid  their  part  of  the  contribu- 
tion to  the  poor."  (Ibid.,  pp.  861,  884.) 
This  preliminary  duty  is  frequently  insisted 
on.     (Ibid.,  pp.  845,  884,  906.) 

October,  1595  : — '*  It  is  statute  that  no 
person  be  admitted  to  the  communion,  but 
such  as  confess  the  truth  with  us,  and  sub- 
tracts not  themselves  from  preaching  and 
catechizing ;  and  that  can  say  the  Lord 
His  Prayer  and  Ten  Commandments,  and 
that   can   answer   to   the   questions   of  the 


STORY  OF  THE  TOKEN  129 

Little  Catechism  ;  and  that  be  sixteen  years 
of  age."     (Ibid.,  p.  809.) 

April,  1596,  minute  details  are  specified 
for  the  communion.  The  tickets  are  to  be 
written  and  subscribed  by  the  clerk,  and 
countersigned  by  the  ministers.  The  elders 
are  designated  by  name  for  their  respec- 
tive duties.  Four  elders  are  ' '  to  stand 
at  the  little  kirk  door,  to  receive  and  try 
the  tickets,  and  none  to  enter  but  at  that 
door."     (Ibid.,  p.  815.) 

July,  1598,  special  directions  are  again 
given  for  the  coming  celebration.  "  Upon 
the  next  Sabbath  the  morning  preaching 
to  begin  at  five  hours,  and  such  as  hear  that 
preaching  shall  then  communicate  only ; 
and  to  that  effect  the  doors  to  be  locked 
at  the  ending  of  the  Psalm  ;  William  Moffat 
and  Andrew  Watson  are  appointed  to  collect 
the  tickets."      (Ibid.,  p.  862.) 

At  Galston,  1634,  a  man  had  to  make 
public  repentance  and  pay  a  fine  of  ten 
shillings  for  giving  away  his  Token.       In 


130  STORY  OF  THE  TOKEN 

1673,  the  same  session  records  that  **  sev- 
eral hundreds  of  tickets  are  distributed 
among  strangers  with  sufficient  testimonials 
from    several    places."       (Ibid.,    pp.    239, 

I73-) 

I  have  already  mentioned  a  troublesome 
incident  at  Mauchline,  in  1 7  7 1 .  As  I  hap- 
pen to  own  the  Token  in  use  there  at  that 
time,  I  give  the  circumstances  at  length. 
The  Token  is  round,  thin, 
and  about  the  size  of  an 
English  sixpence.  A  young 
lad  going  forward  to  his  first 
communion,  excited  and  ob- 
livious of  minor  matters,  handed  the  elder 
a  sixpence.  This  was  a  heinous  offence. 
The  boy  was  promptly  summoned  before  the 
session  and  called  to  account.  He  expressed 
great  sorrow,  all  the  more,  no  doubt,  because 
he  had  nearly  lost  his  sixpence.  It  was 
easy  for  him  to  show  that  he  meant  no  dis- 
respect to  the  ordinance,  but  that  did  not 
save  him  from  being  formally  rebuked  for 


STORY  OF  THE  TOKEN  131 

his  irreverent  heedlessness,  and  admonished 
to  be  more  careful  in  time  to  come.  (Ibid., 
p.  202.) 

Rev.  John  Semple,  of  Carsphairn,  Kirk- 
cudbrightshire, was  a  kind  of  John-the- 
Baptist  Covenanter.  Bold,  fearless,  and 
devout.  ^'All  men  counted  him  that  he 
was  a  prophet  indeed. ' '  The  following  anec- 
dote (^circa  1650)  is  recorded  of  him : 
''  Upon  a  certain  time,  when  a  neighboring 
minister  was  distributing  Tokens  before 
the  sacrament,  and  was  reaching  a  Token 
to  a  certain  woman,  Mr.  Semple  (standing 
by)  said,  '  Hold  your  hand,  she  hath  gotten 
too  many  Tokens  already  ;  she  is  a  witch  ;' 
which,  though  none  suspected  her  then,  she 
herself  confessed  to  be  true. ' '  ^ 

In  Dr.  McCrie's  Story  of  the  Scottish 
Church,  is  a  very  picturesque  account  of  a 
moorland  communion  among  the  hills  of 
Teviotdale,    during    the    persecution   circa 

*  John  Howie,  Scots  Worthies.     Edinburgh,  1870, 
p.  380. 


132  STOBY  OF  THE  TOKEN 

1670.  The  people  gathered  on  the  banks 
of  the  Whittader.  The  men  were  more  or 
less  armed,  as  the  enemy  had  threatened  to 
break  up  the  solemnity,  ' '  and  trample  the 
sacred  elements  under  foot."  Some  hun- 
dred and  fifty  or  more  horsemen  were 
stationed  as  pickets  and  sentinels  to  guard 
against  a  surprise. 

From  Saturday  morning  till  Monday 
evening  the  services  were  continued  with- 
out interruption.  Five  ministers  officiated 
and  all  the  usual  formalities  were  gone 
through  with.  Sixteen  tables  were  served 
and  3,200  persons  communicated  that  day. 
*'  None  were  admitted  without  Tokens  as 
usual,  which  were  distributed  on  the  Satur- 
day, but  only  to  such  as  were  known  to 
some  of  the  ministers,  or  persons  of  trust, 
to  be  free  of  public  scandals. ' '  * 

Rev.  Robert  Wodrow,  of  Eastwood,  Ren- 


*  Rev.  Thomas  McCrie,  D.  D.,LL.  D.  The  Story 
of  the  Scottish  Church,  Edinburgh.  1875.  PP*  307~ 
310. 


PLATE  VII. 


THE  STORY  OF  THE  TOKEN. 


34.  35. 

I'lgs.  30.  31.  Edward  Irving's  Token.     32.  33.  Helen's  ]Jay 
Ireland.     34,  35,  Dublin. 


STORY  OF  THE  TOKEN  133 

frewshire,  that  most  industrious  historian 
and  biographer,  gives  us  in  his  Analecta,  the 
following  Token  item  which  occurred  at 
his  own  communion,  in  1711.  *'Two  or 
three  English  soldiers  presented  themselves 
at  that  communion,  and  one  of  them  came 
forward  without  a  Token.  He  happened 
to  be  seated  near  the  upper  end  of  the 
table,  within  whispering  reach  of  Wodrow 
himself,  who  seeing  that  he  had  no  Token, 
desired  him  to  come  out  to  the  church 
yard,  where  he  asked  him  why  he  had 
presumed  to  seat  himself  at  the  Lord's 
table  without  a  Token  of  admission.  '  In 
my  native  country,'  replied  the  soldier, 
*  there  is  no  such  custom  as  you  refer  to, 
and  if  I  have  given  offense  it  was  not  of 
intention,  but  in  ignorance  of  Scottish 
ways.'  Wodrow  then  examined  him,  and, 
being  well  satisfied  with  his  answers,  gave 
him  a  Token,  and  told  him  he  might  go 
forward  to  the  next  table. ' '  * 


*  Scottish  National  AletJiorials,    Glasgow.      1890. 
P-  343- 


134  STORY  OF  THE  TOKEN 

In  1727,  the  following  entry  occurs  in 
the  church  book  of  Ettrick,  Selkirkshire. 
**The  Session  met  to  distribute  Tokens, 
but  finding  that  a  horse-race  was  to  come 
off  before  Communion  Sabbath,  forbade 
any  member  to  attend  and  decided  to  hold 
over  the  Tokens  till  after  the  race. ' ' 

Forfar  Session  records  tell  of  a  man  who 
was  compelled  to  return  his  Token  to  the 
elder,  because  he  had  been  absent  from 
church  on  one  of  the  days  of  prepa- 
ration. 

In  Dr.  Samuel  Johnson's  celebrated 
Tour  to  the  Hebrides,  1773,  we  read  of  a 
visit  he  paid  to  the  Rev.  Kenneth  McAulay, 
at  Cawdor,  Invernessshire.  Boswell  tells 
that,  ^*  Mrs.  McAulay  received  us,  and 
told  us  her  husband  was  at  the  church  dis- 
tributing Tokens.  We  arrived  between 
twelve  and  one  o'clock,  and  it  was  near 
three  before  he  came  to  us."  Boswell 
further  adds  in  a  footnote,  '  ^  In  Scotland 
there  is  a  great  deal  of  preparation  before 


STORY  OF  THE  TOKEN  135 

administering  the  sacrament.  The  minister 
of  the  parish  examines  the  people  as  to 
their  fitness,  and  to  those  whom  he  ap- 
proves, gives  little  pieces  of  tin,  stamped 
with  the  name  of  the  parish,  as  Tokens, 
which  they  must  produce  before  receiving 
it.  This  is  a  species  of  priestly  power,  and 
sometimes  may  be  abused.  I  remember  a 
law  suit  brought  by  a  person  against  his 
parish  minister,  for  refusing  him  admission 
to  that  sacred  ordinance. ' '  * 

Dr.  Jamieson  {Scottish  Dictionary)  takes 
notice  of  the  mistake  made  in  ascribing  so 
much  power  to  the  minister,  who  only  co- 
operates with  his  elders  in  maintaining  dis- 
cipline. Boswell,  though  a  Scotsman,  was 
an  Episcopalian,  which  probably  accounts 
for  his  note  being  deficient  in  clear  and 
exact  description. 

The  fact  is  that  the  very  reverse  of 
Boswell's  statement  is  correct.     When  the 


*Croker's  Boswell,     New  York,  i860,     p,  361. 


136  STORY  OF  THE  TOKEN 

minister  and  elders  gathered  by  the  pulpit 
to  distribute  the  Tokens,  the  first  thing 
done  was  to  constitute  the  session  by  the 
opening  prayer.  All  doubtful  cases  were 
thus  decided,  not  by  the  minister  alone, 
but  by  the  session,  as  the  lawfully  organized 
Church  Court.  As  has  been  already  noted, 
the  opposite  rule  prevails  in  the  Episcopal 
Church,  where  the  officiating  clergyman 
both  possesses  and  exercises  the  power  of 
excluding  all  those  who,  in  his  judgment, 
are  *' evil-livers,"  or  who  ''remain  obstinate 
in  their  frowardness  and  malice,"  toward 
their  neighbors.  He  is,  of  course,  required 
to  report  all  such  cases  to  the  bishop,  or  his 
deputy,  for  approval. 

In  the  ''Annals  of  the  Old  School 
Church,"  by  the  Rev.  David  Scott,  of  Salt- 
coats, Scotland,  there  are  several  instances 
where  discipline  and  Tokens  are  mentioned 
together.*      The    following    examples    are 


*  Rev.  David  Scott.     Annals  and  Statistics  of  the 
Original  Secession  Church.     Edinburgh,  1886. 


STORY  OF  THE  TOKEN  137 

from  the  session  records  of  an  Edinburgh 
church. 

October  5th,  1800  :  Two  members  were 
censured  for  walking  in  a  Masonic  proces- 
sion. November  3d,  1800  :  One  of  them 
professed  his  penitence  before  the  session, 
was  rebuked  by  the  Moderator  and  served 
with  a  Token.* 

May  8th,  1834,  being  the  fast-day,  A 

was  reported  to  the  session  as  having  been 
seen  leaving  town  by  the  railway.  He  after- 
wards stated  that  he  went  to  see  a  friend 
who  had  lately  met  with  an  accident,  add- 
ing that  *'he  left  it  with  the  session  to 
give  or  withhold  a  Token  as  they  saw 
cause."  His  excuse  was  not  accepted  and 
he  was  refused  his  Token,  f 

October  5th,  1835  :   B and  his  wife 

were  reported  as  living  '  ^  on  no  very 
amiable  terms,"  and  were  refused  Tokens. 
Before  next  communion  they  promised  to 

^/dtd.,  pp.  447,  448. 
■f  3zd.,  p.  451. 


138  STORY  OF  THE  TOKEN 

*'  forget  their  quarrels  and  live  in  har- 
mony." They  were  granted  their  Tokens 
accordingly. ' '  * 

I  lately  noticed  a  case  in  a  northern 
Scotch  church,  where  a  man  was  refused  a 
Token  because  he  rode  to  church  on  a 
bicycle. 

These  extracts  all  tend  to  show  how 
thoroughly  incorporated  the  Tokens  had 
become  with  the  religious  observances  of 
the  people  and  what  stress  was  laid  on  their 
proper  and  reverent  use. 

*Ibid.y  p.  453. 


XIV 

TOKENS    AS    CONNECTED    WITH    THE    LORD's 
SUPPER 

We  now  live  in  the  era  of  new  practices 
and  new  fashions.  Some  of  us  who  can 
recollect  the  old  styles,  look  back  upon 
them  with  regret.  We  all  remember 
them  with  feelings  of  deep  interest.  The 
lengthy  communion  services  may  have 
been  at  times  a  weariness  to  the  flesh. 
Still,  I  delight  to  recall  my  boyish  remi- 
niscences of  the  solemn  and  suggestive 
ceremonies. 

How  intently  I  used  to  watch  the  dis- 
tribution of  the  Tokens.  There  were 
floating  traditions  of  applicants  who  had 
been  refused.  Such-a-one  had  quarreled 
with  a  neighbor.  Such-another-one  had 
come  home  from  the  fair  with  more  than 
he  could  well  carry.     Some  for  one  reason, 


140  STORY  OF  THE  TOKEN 

some  for  another,  had  been  debarred  from 
approaching  the  holy  ordinance.  Would 
such  a  case  happen  to-day  ? 

There  went  one  person  who  fell  short  of 
my  juvenile  standard  of  perfection.  Would 
he  dare  to  ask  for  a  Token  ?  Would  he  get 
one  if  he  did  ? 

Then,  on  the  Sabbath,  how  curiously 
I  observed  the  elders  going  their  rounds. 
Would  they  find  anyone  without  a  Token  ? 
If  so,  what  would  happen  ?  Would  the 
''minister's  man"  be  called  upon  to  lead 
the  offender  out  by  the  collar?  Might  it 
not  even  come  to  a  case  before  the  Fiscal, 
or  the  ' '  Shirra, ' '  with  thirty  days  in  jail  at 
the  end  of  it? 

Enough  to  say  that  nothing  so  dreadful 
ever  occurred  in  my  experience.  Away 
out  here,  in  a  little  Wisconsin  church,  I 
learned  of  a  woman, — no  man  would  ever 
have  dared  to  do  such  a  thing, — who 
actually  sat  down  at  the  table  without  a 
Token.      There    was  a  short    but    decisive 


STORY  OF  THE  TOKEN  141 

conference  among  the  elders,  and  the 
criminal  was  at  once  escorted  to  the  door, 
where,  woman-like,  she  sat  down  and  had  a 
good  cry. 

As  possibly  an  additional  reason  for  her 
summary  expulsion,  my  informant  added, 
significantly,  **  She  was  also  accused  of 
promiscuous  hearing. ' ' 


XV 

NOTICES    OF    SPECIAL    TOKENS 

There  is  a  ^Move  of  money"  which  is 
not  ^Hhe  root  of  evil."  I  have  been  a 
votary  of  this  love  ever  since  I  was  old 
enough  to  distinguish  between  a  copper 
with  a  foreign  face  and  the  ' '  bawbees  ' '  of 
everyday  currency.  The  habit  has  stuck 
to  me  all  my  life,  till  my  modest  begin- 
ning with  a  few  battered  halfpence  has 
grown  to  be  a  very  respectable  collection 
of  coins. 

Some  years  ago  I  began  to  gather  sacra- 
mental Tokens,  partly  because  they  be- 
longed to  what  may  be  called  the  depart- 
ment of  ecclesiastical  numismatics,  and 
partly  because  they  were  linked  with  my 
early  Scottish  memories  of  what  was  most 
solemn  and  sacred  in  our  church  services. 
I  kept  on  quietly  picking  up  one  here  and 


STORY  OF  THE  TOKEN  143 

another  there,  as  opportunity  offered,  never 
dreaming  that  anyone  but  myself  cared  for 
them. 

All  at  once  I  found  that  there  was  a  rage 
for  Tokens,  and  that  collectors  were  every- 
where in  the  field.  At  the  Glasgow  Inter- 
national Exposition  of  1888  there  was  a 
case  containing  1,500  Tokens.  I  have  been 
in  correspondence  with  a  gentleman  in  Scot- 
land who  has  upwards  of  5,000.^ 

In  view  of  this,  I  have  been  made  to 
feel  how  insignificant  my  own  work  has 
been. 

Still,  my  little  collection  is  not  without 
some  features  of  interest.  I  have  speci- 
mens from  the  length  and  breadth  of  Scot- 
land. From  the  very  ''Ultima  Thule," 
from  Northmaven  in  the  Shetland  Islands, 
from  Westray  and   from  Hoy  in  the  Ork- 


*  Mr.  John  Reid,  of  Blairgowrie,  Scotland.  He 
died  suddenly  six  months  ago.  He  directed  his  col- 
lection to  be  kept  by  his  family  for  several  years  to 
come. 


144  STORY  OF  THE  TOKEN 

ney  Islands,  down  to  the  Tweed  and  the 
Solway,  Berwick  and  Gretna.  Edinburgh 
in  the  east  and  Glasgow  in  the  west  are  well 
represented.  I  have  several  pieces  from 
every  county  in  Scotland,  and  many  counties 
make  a  liberal  display. 

I  am  indebted  to  the  Rev.  William  Bell, 
of  Gretna,  for  an  almost  unique  Token  of 
that  church.  It  is  marked  ''  D.  C.,  which 
he  amplifies  into  ^el^xvov  xpi-^rdv,  or  ' '  Supper 
of  the  Lord."  From  references  to  it  in  the 
session  records,  this  Token  must  belong,  at 
least,  to  the  seventeenth  century. 

Some  Tokens  from  the  Highland 
churches  have  their  legends  in  the  native 
Gaelic. 

Here  is  a  sample  from  the  parish  of 
Stornoway,  Island  of  Lewis,  Northern 
Hebrides.  Eaglais  Shaor  Charlabhach. 
(''Free  Church  of  Carloway. ' ' )  Deanaibh So 
MarChuimhneacha7i  Orms a.  (iCor.xi :  24.) 

I  have  forty  Tokens  from  the  Presbyte- 
rian churches  of   England,   and  two  from 


STORY  OF  THE  TOKEN  145 

the  Isle  of  Man.  Mr.  E.  F.  Herdman,  of 
Morpeth,  has  lately  published  an  excellent 
catalogue  of  234  English  Tokens,  many  of 
them  illustrated.*  Several  of  these  date  back 
to  the  seventeenth  century.  It  is  to  be  noted 
that  very  many  of  the  old  Scotch  Tokens 
have  ''K"  for  Kirk.  Nearly  all  the  Eng- 
lish Presbyterian  churches,  and  the  Scotch 
churches  in  England  mark  their  Tokens 
with  *'M,"  for  Meetinghouse. 

I  have  about  eighty  Tokens  from  Ire- 
land, stretching  from  Larne  to  Tip- 
perary.  The  Larne  Token  proudly  chron- 
icles the  fact,  that  the 
church  to  which  it  be- 
longs was  erected  in 
1627.  I  have  155  from 
Canada,  reaching  from 
St.  John's,  Newfound- 
land, f  to  the  Kildonan  Church  at  Winnipeg. 

*  See  Appendix. 

t  A  writer  in  Harper's  Magazine,  March,  1886, 
mentions  that  Communion  Tokens  are  still  used  in 
Cape  Breton. 


146  STORY  OF  THE  TOKEN 

I  have  a  large  number  from  the  United 
States,  extending  from  Vermont  to  Georgia 
and  the  Carolinas.  *  Three  from  the  West 
Indies,  two  from  New  Zealand,  one  each 
from  Australia,  Calcutta,  and  the  Cape  of 
Good  Hope,  swell  my  cabinet  to  upwards  of 

I200. 

I  have  several  in  which  I  feel  a  per- 
sonal interest.  I  have  one  from  the  church 
round  which  lie  the  graves  of  my  grand- 
parents, my  father,  and  many  of  my  kindred. 
I  have  one  from  the  church  which  I  attended 
in  my  early  youth,   the   Original   Secession 

Church  of  Dollar. 
This  Token  bears  the 
name  of  the  most 
varied  and  compre- 
hensive author  that  ever  adorned  the  Seces- 
sion Church,  -f 

I  have  one  from  the  church  of  which  I 


*  See  Appendix. 

f  Rev.  James  Aitken  Wylie,  LL.  D.     His  name  is 
misspelled  on  the  Token. 


STORY  OF  THE  TOKEN 


147 


first    became    a    member.     It    is   stamped 

with  the  initials  of 
the  great  historian  of 
Knox  and  Melville.* 
It  may  possibly  be  the 
very  Token  that  admitted  me  to  the  sealing 
ordinance  of  the  Church. 

I  have  a  rude  Token  marked  '*G.  K." 
(Georgetown  Kirk)  that  may  have  per- 
formed the  same  office 
for  my  wife  in  her  lit- 
tle backwoods  church. 
More  than  3,000  miles 
apart  and  ignorant  of 
each  other's  existence, 
we  were  observing  the  same  ordinance  and 
conforming  to  the  same  custom. 

I  have  representatives  of  many  churches 
whose  names  are  familiar  as  household 
words  in  Reformation  history,  St.  An- 
drews, Perth,  Aberdeen,  and  similar 
places. 


*Rev.  Thomas  McCrie,  D.  D.,  LL.  D. 


148  STORY  OF  THE  TOKEN 

I  have  one  from  Cambuslang  marked  with 
the  year  1742,  the  very  date  of  what  has 
long  been  known  as  the  *'  Cambuslang 
wark,"  the  greatest  revival  that  occurred  in 
the  Church  of  Scotland. 

I  have  one  of  the  same  year  from 
Mauchline,  where  Robert  Burns  lived  for  a 
considerable  time,  and  he  may  have  used  this 
identical  Token. 

I  have  one  from  Longside,  Aberdeenshire, 
where  the  venerable  Rev.  John  Skinner  was 
Episcopal  minister  for  64  years,  and  where 
he  composed  those  beautiful  Scottish  songs 
which  are  the  very  embodiment  of  humor 
and  sweetness. 

I  have  four  Tokens  from  Ceres,  in  Fife- 
shire,  the  dates  ranging  from  17 19  to  1850. 
In  this  village  the  Secession  Church  held  its 
first  communion,  in  1745,  when  upwards  of 
2,000  communicants  partook  of  the  sacra- 
ment. The  Tokens  used  on  that  occasion 
were  of  the  most  primitive  description, 
being  small  discs  of  leather  with  a  hole  in 
the  center. 


PLATE   VIII, 


THE   STORY    OF   THE   TOKEN. 


36. 


37- 


38. 


39- 


40. 


41. 


Figs.  36.  37.  W'oodhead  (Episcopalian).  Scotland.  38,  39- 
Halifax.  N.  S.  40.  41.  Old  Meidium,  Scotland  (Episco- 
palian ). 


STORY  OF  THE  TOKEN  149 

In  short,  I  might  mention  every  Token 
that  I  have,  for  each  one  brings  up  some 
historical  or  local  association.  Such  remem- 
brancers should  never  be  deemed  insignifi- 
cant nor  unimportant. 

Another  pleasant  feature  in  my  collection 
is,  that  every  specimen  is  a  token  of  help  and 
interest,  and  a  warm  desire  to  see  my  work 
prosper.  Every  piece  speaks  of  the  efforts 
of  some  friend  in  my  behalf. 

One  specially  interesting  Token  is  marked 
^'G.  M.,  (General  Meeting)  1745."  And 
on  the  reverse,  ^'L.  S."  (Lord's  Supper.) 
This  comes  from  the  bitterly  persecuted 
little  society  known  as  the  Cameronians  or 
^'Hillfolk,"  whose  members  during  the 
*' killing  time  "  were  hunted  for  their  lives, 
' '  as  when  one  doth  hunt  a  partridge  in  the 
mountains. ' ' 

The  poor  struggling  remnant  kept  on 
protesting  and  testifying  against  ' '  right- 
hand  snares  and  extremes,  and  left-hand 
wayslidings, "  with  few  leaders  and  a  very 
shadow  of  an  organization.     At  length,  in 


150  STORY  OF  THE  TOKEN 

1743,  they  formed  a  presbytery,  but  the 
old  name  of  general  meeting  was  still  kept 
up  by  the  Societies,  who  had  no  regular 
minister.  This  rudely  lettered  Token  came 
to  me  from  Penpont,  near  the  English 
border.  A  famous  place  in  the  old  Cove- 
nanting days. 

Well  aware  as  I  am  of  the  strong  Puri- 
tanic feeling  of  our  fathers,  and  knowing 
how  thoroughly  they  disliked  anything  that 
savored  of  the  mystical  Babylon,  I  have 
been  much  surprised  at  a  device  found  on 
some  Tokens.  1  hey  are  actually  blazoned 
with  a  cross  !  Methlick,  in  Aberdeenshire, 
displays  a  cross  on  its  token  with  the  date 
1776.*  At  first  I  thought  that  it  might 
have  been  adopted  as  a  kind  of  compro- 
mise with  the  Episcopal  neighbors  who 
abounded  there,  but  it  was  little  the  Pres- 
byterian Church  knew  about  compromise  in 
those  days. 


*  This  Methlick  Token  is  doubtless  Episcopal.    See 
Appendix. 


STORY  OF  THE  TOKEN 


151 


Away  at  the  other  extreme  end  of  the 
country,  I  find  Langton,  in  Berwickshire, 
exhibiting  a  cross  with  the  text,  Col.  i  :  20, 
**  having  made  peace  tlirough  the  blood 
of  his  cross."  I  am  surprised  that  some 
**  douce  David  Deans"  did  not  testify 
against  the  Roman  Catholic  tendency  of 
these  emblems. 

Rousay,  in  the  Orkney  Islands,  also 
shows  a  plain  cross,  and  I  have  one  from 
Arbroath,  Forfarshire,  with  a  Roman  cross 
and  the  motto,  Salus  Criicf  ( '■ '  Salvation 
by  the  cross.")  I  am  certain  of  one  thing, 
that  none  of  these  cross  Tokens  were  ever 
issued  by  a  Seceder  Church. 

A  very  suggestive  Token  is  from  Meth- 
ven,  Perthshire,  1824.  The  device  is  a 
dolphin,  with  the  legend : 
Tranquillus  In  Undis 
Mediis.  ( '  'At  rest  amid 
the  storms.")  I  have 
also  a  Token  from  North- 
maven,  Shetland  Islands, 


152  STORY  OF  THE  TOKEN 

1809.  It  is  stamped  with  a  plain  fish,  show- 
ing no  marked  characteristics,  and  there  is 
no  suggestive  motto,  as  in  the  case  of  the 
Methven  Token. 

The  ecclesiastical  antiquary  does  not 
need  to  be  told  of  the  important  place 
occupied  by  the  fish  in  Christian  iconog- 
raphy. While  the  '*  discipline  of  the  se- 
cret ' '  prevailed,  the  fish  was  the  cherished 
emblem,  and  token,  and  sibylline  password 
by  which  the  brethren  identified  each  other. 
Three  centuries  before  the  lamb,  the  dove, 
and  even  the  cross  itself,  were  openly  used 
as  Christian  devices,  the  little  bronze  fish 
was  secretly  worn  as  a  Tessera  by  the  new 
convert.  It  was  at  once  a  reminder  of  his 
vows  and  a  badge  of  his  faith.  The  fish 
was  so  intimately  connected  with  Christ's 
works,  teachings,  and  apostles,  that  it  was 
believed  to  be  prophetically  significant 
when  the  Greek  letters  of  its  name, 
1X9X2,  (^Ichthys,  Piscis),  were  found  to 
be  the  initial  letters  of  the  Greek  words 


STORY  OF  THE  TOKEN  153 

I^croZr  Xpiaro^  Qeol  Tiog-  'LuTr/p ',  ('*  J CSUS 
Christ,  God's  Son,  Saviour,")  a  sentence 
which  sets  forth  both  his  divine  and 
human  nature,  as  well  as  his  mediatorial 
office.  This  symbol,  so  generally  known 
and  so  deeply  reverenced  by  the  primitive 
believers,  is  a  most  appropriate  figure  to  be 
revived  on  the  Communion  Tokens  of  the 
latter  day  Church. 

My  oldest  Scottish  date  is  1678,  and 
belongs  to  St.  Andrew's  Church,  Brechin, 
Forfarshire.  This  being 
ten  years  before  the 
Revolution,  it  stamps 
the  piece  as  an  Episco- 
Presbyterian  Token. 
From  this  period  to  the  Revolution  in 
1688,  five  ministers  of  this  church  were 
also  bishops  of  Brechin.  From  1678  to 
1682,  the  Rev.  George  Haliburton,  D.  D., 
was  incumbent  of  this  charge  and  bishop  of 
the  diocese.  During  this  Episcopal  era, 
worship  was   conducted    according   to   the 


154  STOBY  OF  THE  TOKEN 

Presbyterian  order  and  without  a  liturgy. 
This  may  partly  account  for  the  use  of  the 
Tokens,  though,  as  I  have  already  stated, 
the  old  Episcopal  Churches  in  this  district 
all  used  them.  Several  of  my  undated 
Tokens  must  be  older  than  this  one.  One 
from  Auchterarder,  Perthshire,  can  be 
traced  back  as  far  as  1584.  The  Token 
already  mentioned  as  belonging  to  Samuel 
Arnot,  of  Tongland,  must  have  been  made 
in  1 66 1.  Many  of  my  specimens  are  of 
such  rude  workmanship  that  they  may  be- 
long to  the  first  years  of  the  Reformation. 
I  have  quite  a  number  of  Tokens  of  the 
eighteenth  century,  from  1700  down- 
wards. 

A  comparatively  modern  Token  from  the 
island  of  lona  recalls  the  ancient  associa- 
tions connected  with  that  school  of  the 
prophets.  A  barren  rock  on  the  outskirts 
of  the  Western  Hebrides,  it  became  famous 
as  the  nursery  of  those  missionaries  who  car- 
ried Christianity  into  northwestern  Europe 


STORY  OF  THE  TOKEN  155 

and  kept  the  lamp  of  the  true  faith  burning 
for  centuries.      In   563,   St.   Columba,  with 
twelve  of  his  followers,  landed  on  the  deso- 
late islet.     This  is  not  the  place  to  enlarge 
upon  the  progress  they  made,  the  buildings 
they   erected,   and   the   apostles   they   sent 
forth.     Enough  to  say  that  it  was  the  cradle 
of  a  pure   gospel  which   they  disseminated 
widely.     They  kept  their  spiritual  indepen- 
dence long  after  the  rest  of  Scotland  had 
come  under  the  domination  of  the  papacy. 
The    Culdees   of    lona  had   not   died    out 
when  Wycliffe  and  the  Lollards  were  pro- 
claiming the  doctrines  of  an  emancipated 
Church.     I  feel  like  asserting  that  the  two 
witnesses  spoken  of  in  the  book  of  The  Rev- 
elation were  the  valleys  of  the  Waldenses  and 
the  island  of  lona.      How  many  sublime  sug- 
gestions  are   thus   called   up   by  the   little 
Token  of  lead  which  still  performs  its  duty 
under   the   shadow  of  those    sacred    ruins. 
I  cannot  forbear  adding  Dr.  Samuel  John- 
son's   canonization    of    the    holy   ground : 


156  STORY  OF  THE  TOKEN 

"  That  man  is  little  to  be  envied,  whose 
patriotism  would  not  gain  force  upon  the 
plain  of  Marathon,  or  whose  piety  would 
not  grow  warmer  among  the  ruins  of 
lona." 

A  device  on  the  Token  of  Ruth  well,* 
Dumfriesshire,  is  a  puzzle  to  me.  The  re- 
verse bears  the  inscription,  "  Sacramental 
Token."  In  the  field  is  a  double  triangle. 
I  am  not  a  Mason.  I  know  that  the  pen- 
talpha  is  a  favorite  figure  of  the  fraternity. 
I  am  not  aware  that  the  Kirk  of  Scotland 
has  ever  set  its  face  against  Masonry.  I  do 
not  know  that  it  has  specially  favored  the 
order.  Why  should  this  mystic  sign  be 
placed  on  a  Token  ?  I  submitted  the  speci- 
men to  a  gentleman  who  is  high  in  the 
degrees.  The  overwhelming  reply  which  I 
received  is  as  follows  :  "  This  represents 
a  valuable  Token,  pregnant  with  valuable 
tradition.     It  is  the  Pentalpha  adopted  and 


*  See  Appendix^ 


STORY  OF  THE  TOKEN  157 

worn  by  King  Solomon  as  his  signet.  Two 
points  of  this  stellar-signet  represented 
(and  now  represent)  the  rising  sun.  King 
Solomon's  seal-signet,  therefore,  was  the 
grandest  and  most  significant  of  all  the 
Masonic  emblems.  Pointing  to  the  sun 
from  the  Orient  to  the  Occident,  in  its 
course  in  the  heavens,  and  referring  to  the 
future  fulfillment  of  the  prophecies  of  the 
coming  Messiah. ' '  The  Rev.  Henry  Dun- 
can was  minister  of  Ruthwell,  1799  to  1843. 
I  have  no  knowledge  as  to  his  having  been  a 
Mason.  He  was  the  originator  of  savings 
banks.     The  date  of  this  Token  is  1830. 

The  design  and  workmanship  on  a  Token 
seldom  rise  to  anything  like  the  dignity  of  a 
medal.  I  have  one  marked  specimen  ot 
this  kind  for  which  I  have  been  unable 
to  find  a  home.  There  must  be  something 
of  a  history  attached  to  it.  The  story  of 
the  lost  emerald  of  the  Vatican  is  not  always 
familiar  to  the  general  reader.  The  legend 
of  the  likeness  of  Christ  on  St.  Veronica's 


158  STOBY  OF  THE  TOKEN 

handkerchief  is  well  known.  That  a  similar 
likeness  was  transferred  to  a  gem,  which 
found  its  way,  through  unlikely  channels, 
into  the  hands  of  Pope  Innocent  VIII,  is 
seldom  heard  of.  This  is  not  the  place  to 
enter  into  the  details  of  the  lost  vernicle. 

The  likeness  cut  on  the  emerald  was 
necessarily  minute.  About  A.  D.  1500  a 
medal,  fully  an  inch  in  diameter,  was 
struck,  or  rather  cast,  which  was  said  to  be 
a  perfect  copy  of  the  precious  jewel,  the  size 
being  greatly  enlarged.  The  original  has 
long  been  lost.  The  medal  is  exceedingly 
scarce.  I  was  more  than  astonished  to  find 
a  perfect  reproduction  of  it  on  a  modern 
Communion  Token.*  There  is  nothing  to 
show  what  church,  or  what  person,  had  the 
good  taste  to  adopt  such  a  device  for  their 
Token.  I  have  advertised  it  repeatedly.  I 
got  no  response. 

Obverse  :    An    artistic    profile    bust    of 


"*  See  Appendix. 


STORY  OF  THE  TOKEN  159 

Christ,  in  high  relief.  Opposite  the  chin 
is  the  name  ''Jesus"  in  Hebrew.  Behind 
the  neck  is  the  Greek  ''  Zeta." 

Reverse  :  Round  the  rim,  in  neat  capital 
letters,  ''Token  of  Admissn.  to  the 
Lord's  Supper." 

In  the  field,  "1841." 


XVI 

TOKENS    IN   THE    UNITED    STATES 

What  has  been  like  a  revelation  to  me 
in  my  research  was,  finding  out  the  exten- 
sive use  of  Tokens  in  the  United  States. 
All  the  early  Presbyterian  churches  ap- 
pear to  have  used  them.  In  the  Fourth 
Presbyterian  Church,  of  New  York  City, 
Tokens  were  used  from 
1784  to  1870.  Those 
last  in  use  were  marked 
**  Associate  Church," 
''N.  York,  1799." 

I  have  a  porcelain  Token,  *  *  R.  P.  C. , 
N.  York." 

It  is  from  the  Reformed  Presbyterian 
Church  of  Manhattan.  A  round,  celluloid 
specimen  from  Illinois  is  a  modern  anniver- 
sary Token.  Obverse:  '*  General  Synod  of 
The    Reformed     Presbyterian     Church    in 


STORY  OF  THE  TOKEN 


161 


North  America. "  Reverse:  ''For  Christ's 
Crown  and  Covenant.  Coulterville,  Ills., 
May,  1894." 

Dr.  McCook's  semi-jubilee  Token  of  the 
Tabernacle  Church,  Philadelphia,  is  a  model 
of  workmanship  and  good  taste. 

Several  churches  in  Pennsylvania  and 
New  York  still  cling  to  this  badge  of  their 
fathers.  Scattering  congregations  in  Mas- 
sachusetts, Maine,  Vermont,  Maryland, 
and  even  California,  insist  on  Tokens 
from  their  communicants.  There  are  prob- 
ably many  others  of  which  I  have  no 
knowledge.  I  believe  I 
am  a  little  proud  to  say 
that  there  is  at  least  one 
church  in  Wisconsin  that 
has  not  yet  swerved  from 
from  the  old  way.* 


*  R.  p.  C,  Reformed  Presbyterian  Church, 
Vernon,  Wis.  In  1848  a  U.  P.  Church  was  or- 
ganized in  Vernon  and  still  flourishes.  Its  early 
cardboard    Tokens  were   soon    replaced    by    small 


162  STORY  OF  THE  TOKEN 

Over  200  United  States  Tokens  have 
lately  been  described  and  illustrated  in  the 
American  Journal  of  Numismatics:^ 

These  form  the  collection  of  the  late 
Mr.  Thomas  Warner,  of  Cohocton,  N.  Y.  f 

His  genial  notes  and  comments  on  what 
he  aptly  styled  ''the  medallic  history  of 
the  Presbyterian  Church  in  this  country," 
show  that  the  classifying  and  deciphering 
of  them  had  indeed  been  to  him,  a  labor 
of  love. 

Mr.  Warner  crowned  his  work  by  repro- 
ducing the  magazine  articles  in  a  hand- 
some monograph,  printed  for  private  dis- 
tribution only. 


squares  of  lead.  I  have  samples  of  each  kind. 
The  current  of  change,  or  possibly  of  improvementj 
has  swept  them  out  of  sight.  The  Reformed,  or 
Cameronian  Church  still  distributes  its  Tokens. 

*Vol.  XXII,  July,  1887,  to  April,  1888,  both  in- 
clusive. 

t  Alas  !  that  I  should  have  to  write  •<  the  late  Mr. 
Warner.' '  Since  I  took  up  this  subject,  I  regret  to 
say  that  several  of  my  correspondents  have  passed 
over  to  the  majority. 


STORY  OF  THE  TOKEN  163 

About  45  years  ago  a  United  Presbyte- 
rian Church  was  organized  here  in  Neenah, 
Wisconsin.  For  Tokens  they  used  pieces  of 
tin.  The  movement  was  weak  and  short- 
lived. Church  and  Tokens  have  long  since 
faded  from  view.  Two  of  my  American 
Tokens  are  from  Vernon,  Wisconsin. 

In  Mrs.  Earle's  interesting  book,  The 
Sabbath  in  Puritan  New  England,  there 
are  some  references  to  Tokens.  She  cites 
the  case  of  the  town  of  Pelham  as  carrying 
out  ''a  very  extraordinary  custom."  She 
describes  the  manner  of  using  the  Tokens  as 
placing  the  autocratic  power  of  giving  or 
withholding  them  in  the  hands  of  the 
deacon.  She  states  that  the  custom  origi- 
nated with  that  versatile  scoundrel  Stephen 
Burroughs,  when  he  was  minister  of  the 
Pelham  church.  She  insinuates  that  such 
a  notorious  counterfeiter  could,  if  necessary 
to  accommodate  his  friends,  have  multiplied 
Tokens  indefinitely.  She  adds  positively 
that,  *'  the  Presbyterian-checks  have  never 


164  STORY  OF  THE  TOKEN 

been  attributed  in  Massachusetts  to  other 
than  the  Pelham  church. ' '  She  afterwards 
mentions  that,  ' '  sl  similar  custom  prevailed 
in  the  churches  of  Londonderry  and 
vicinity."  Mrs.  Earle  is  an  excellent 
authority  on  New  England  antiquities,  but 
the  general  use  of  the  ^^communion- 
checks  "  in  all  Presbyterian  churches  seems 
to  have  escaped  her  notice.  She  gives  a 
graphic  description  of  the  communion  cele- 
bration, the  details  of  which  are  much  the 
same  as  they  are  stated  in  these  pages.  The 
Token,  however,  was  not  confined  in  Massa- 
chusetts to  Pelham.  I  know  of  Tokens 
in  Chelsea,  Chicopee,  Sutton,  etc.  One 
church  in  Boston  still  uses  them,  or  did  so  a 
few  years  ago. 

The  Token  is  found  not  only  all  over  New 
England,  but  wherever  the  Presbyterian 
Church  was  planted  in  the  United  States, 
and  its  presence  still  lingers  in  many  places. 
I  have  the  Tokens  of  Pelham  *  and  Lon- 


*  See  Appendix. 


I'LAl'E    IX. 


THE   STORY    OF   THE   TOKEN. 


Wi         et  ri..  UlU'liKAt:!! 


...huiAmu'iiii.,  4«/h' 


47- 


Fis:s.  42.  43.  Schenectady.  N.  V.  44.  45.  Crathie.  Scotland, 
••The  gueen's  Token."  46,  47,  Tabernacle  Church, 
Philadelphia,  Memorial  Token. 


STORY  OF  THE  TOKEN  165 

donderry,  which  are  mentioned  by  Mrs. 
Earle,  and  also  one  from  the  city  of  her 
residence,  Brooklyn,  N.  Y.* 

I  am  unable  to  trace  the  home  of  one 
piece  which  came  to  me  from  New  Hamp- 
shire. It  is  a  rather  rude  oblong  Token 
marked  with  incussed  letters,  '' N.  E.  I." 
Reverse,  plain,  f  I  guess  the  letters  to  in- 
dicate, New  England  Independent.  If  I\ 
am  correct,  it  is  the  only  instance  I  have 
been  able  to  find  of  the  Token  being  con- 
nected with  the  Congregational  Church. 

I  have  one  piece  which  carries  with  it 
quite  a  history.  It  is  a  round  Token  of 
silver,  rather  less  than  a  half-dollar,  the 
devices  on  which  are  engraved.  The  ob- 
verse bears  the  well  known  heraldry  of  the 
Scottish  Church,  the  burning  bush  with  the 
famous  legend,  JVec  Tamen  Consut7iebaiur, 
(''Nevertheless    it    was    not    consumed.") 


*  The  Sabbath  in  Puritan  New  England,    Alice 
Morse  Earle.     New  York,  1891.     pp.  120,  122. 
•j-  See  Appendix. 


166  STORY  OF  THE  TOKEN 

Fitting  emblem  and  motto  for  a  Church 
which  has  passed  through  the  furnace. 
On  the  reverse  is  a  draped  table  with  a 
chalice  and  paten  and  the  text,  "  This  Do 
In  Remembrance  of  Me."  On  the  edge 
is,  "  Presbyterian  Church  of  Charleston, 
S.  C,  1800." 

This  was  an  old  and  wealthy  church 
with  silver  communion  plate  and  Tokens. 
The  church  was  organized  in  1731.  The 
last  Tokens  were  made  in  England.  Dur- 
ing the  Civil  War  this  valuable  property 
was  sent  to  Columbia,  S.  C,  so  as  to  be 
out  of  harm's  way.  An  unexpected  col- 
umn of  Northern  troops  swept  through  the 
little  town  and  the  sacred  vessels  were 
looted  without  ceremony.  The  plate 
doubtless  found  its  way  to  the  melt- 
ing-pot, but  the  boys  probably  thought 
that  the  Tokens  were  some  kind  of  Con- 
federate money.  Several  of  them  have 
been  preserved,  and  they  are  now  dropping 
into  the  cabinets  of  the  curious. 


STORY  OF  THE  TOKEN  167 

I  may  add  that,  while  white  and  black 
members  sat  at  the  same  table  and  com- 
muned from  the  same  vessels,  the  church  pro- 
vided tin  Tokens  for  the  colored  membership. 

A  somewhat  similar  fate  befell  the 
Tokens  of  Dunning,  Scotland,  in  the 
Rebellion  of  1715.  When  the  Highlanders 
of  Mar  burned  the  town,  the  plunder  of  the 
church  yielded  little  more  than  the  leaden 
Tokens.  Finding  them  carefully  stored 
away,  and  not  being  very  familiar  with  all 
varieties  of  the  circulating  medium,  the 
wild  clansmen  at  once  concluded  that  the 
Tokens  were  money  of  some  kind  and 
carried  off  the  entire  stock.  With  the 
return  of  peace,  the  session  had  to  provide 
a  new  set,  and  adopted  a  new  pattern  and 
date  so  as  to  render  the  old  ones  useless.  I 
have  one  of  these  raided  Dunning  Tokens, 
marked  ''D."  ''  1700." 

As  I  have  already  intimated,  the  use  of 
Tokens,  to  some  extent,  still  prevails  in 
Canada   and   the   Lower   Provinces.      Mr. 


168  STORY  OF  THE  TOKEN 

Robert  W.  McLachlan,  of  Montreal,  has 
published  a  list  of  240,  of  which  I  have 
fully  150. 

Rev,  Thomas  Burns,  of  Edinburgh,  has 
published  a  large  and  exhaustive  volume,  un- 
sparingly illustrated,  on  ''Scottish  Com- 
munion Plate, ' '  with  an  incidental  chapter 
on  Tokens.  He  now  promises  an  equally 
complete  work  on  the  Tokens  of  the  Estab- 
lished Church.  He  is  especially  fitted  for 
the  work,  having  inherited  the  collection  of 
the  late  Mr.  Cochran-Patrick. 

In  1 89 1  the  Rev.  Robert  Dick,  of  Colins- 
burgh,  Fifeshire,  published  a  well-arranged 
and  illustrated  catalogue  of  660  Tokens  (I 
have  fully  half  of  them)  pertaining  to  the 
United  Presbyterian  Church  of  Scotland. 
The  work  is  long  out  of  print,  and  he  has 
recently  issued  a  handsome,  well-arranged 
volume  which  gives  the  Tokens  of  all  Dis- 
senting churches  in  Scotland.  It  is  a 
monument  of  persevering  research,  and  will 
be  prized  by  all  collectors.      Token  liter- 


STORY  OF  THE  TOKEN  169 

ature  has  been  largely  increased  of  late 
years.  Numerous  pamphlets,  and  papers 
read  before  Antiquarian  Societies,  have  been 
printed.  Sermons  have  been  preached  on 
the  subject.  The  Glasgow  Exhibition  of 
last  year  showed  several  large  collections. 
At  the  last  meeting  of  our  General  Assembly, 
in  May,  a  very  creditable  display  of  Tokens 
was  made.  Many  of  them  were  old  and 
rare.  Altogether,  the  Token  bids  fair  to 
hold  its  place  in  ecclesiastical  museums  and 
libraries. 

When  I  first  brought  out  the  "Story of 
the  Token,"  in  1891,  the  sole  literature  on 
the  subject  was  the  catalogues  of  Mr. 
Warner,  Mr.  McLachlan,  and  the  Rev.  Mr. 
Dick.  Even  the  British  Museum  contained 
nothing  on  the  subject.  Now  there  is  little 
left  for  any  petty  student  like  myself  to 
take  notice  of. 


XVII 

CONCLUSION 


And  now,  let  no  one  lightly  imagine 
that  so  much  patient  research  is  being 
expended  in  vain.  There  is  a  great  plea- 
sure in  bringing  to  light  what  Mr.  Warner 
termed  -those  stray,  leaden  footprints  of 
Church  history." 

Very  many  dates  and  facts  as  to 
churches  and  pastorates  have  been  deter- 
mined by  those  tickets  of  metal,  and  exact 
history  is  always  valuable.  No  investi- 
gation is  really  misapplied  that  positively 
settles  where  and  when  the  work  of  the 
kingdom  has  been  commenced  and  ad- 
vanced. 

It  is  no  light  matter  to  touch  even  -the 
hem  of  his  garment,"  if  it  is  done  in  the 
spirit  of  love  and  trust.  Let  it  not  be  asked, 
''  To  what  purpose  is  this  waste  ?" 


STOBY  OF  THE  TOKEN  171 

Shall  not  the  careful  labor  rather  be 
*' spoken  of  for  a  memorial  "  of  those  who 
have  made  it  at  once  a  toil  and  a  delight  ? 
Of  the  reverent  collector  may  it  not  be  said, 
**  He  hath  wrought  a  good  work,  he  hath 
done  what  he  could  ' '  ? 

Not  to  every  one  is  given  the  ability  and 
the  privilege  to  ''walk  about  Zion,  and  go 
round  about  her:  tell  the  towers  thereof. 
Mark  ye  well  her  bulwarks,  consider  her 
palaces."  But  even  the  humble  observer 
may  be  able  to  ''  tell  to  the  generation  fol- 
lowing ' '  some  of  those  partly-forgotten  or- 
naments which  helped,  at  one  time,  to  make 
her  ''beautiful  for  situation,  the  joy  of  the 
whole  earth." 

May  we  not,  like  the  Jew  reviewing  his 
ancient  heritage,  "  take  pleasure  in  the 
stones,  and  favor  the  dust ' '  of  our  Presby- 
terian Zion? 

FINIS   CORONAT   OPUS 


APPENDIX 

In  the  inner  history  of  Scottish  churches 
there  is  frequent  mention  of  petty  troubles 
when  anything  new  is  introduced,  no 
matter  how  insignificant  it  may  be.  The 
word  innovation  was  a  bugbear  that  surely 
stirred  up  differences.  If  written  tickets 
were  sufficient  for  St.  Andrews,  why  were 
they  not  equally  so  for  Edinburgh  ?  The 
Burgh  Records  of  the  latter  city,  January 
6th,  1579,  contain  an  ordinance  forbidding 
all  payment  to  the  Deans  of  Guild,  '*  pres- 
ent or  to  come,"  for  any  charges  they  might 
send  in  for  Token  expenses,  ''  because  the 
same  is  a  novation  which  has  not  been  used 
before."  The  city  auditor  is  ordered  to 
cancel  all  such  accounts.  The  change  to 
metal  tokens  must  have  eventually  pre- 
vailed, as  the  Dean  of  Guild  probably  still 
continues  to  strike  them. 


DESCRIPTION  OF  PLATES 


Plate  I.  Early  American  Tokens.  From 
the  collection  of  Dr.  Henry  C.  McCook, 
Philadelphia. 

Figs.  I,  2.  Used  in  Cumberland  county, 
Pa.  Obverse:  '^R.  P."  for  Reformed 
Presbyterian.  Reverse:  ''L.  S"  (Lord's 
Supper),  1752."  One  of  the  oldest  Ameri- 
can Tokens. 

Figs.  3,  4.  Obverse:  ^'C.  C,"  for 
Conecocheague  Church,  Welsh  Run,  Pa. 
Reverse  :  The  date  ''  1748."  This  is  one 
of  the  oldest,  if  not  the  oldest,  American  To- 
ken now  known. 

Fig.  5.  Token  marked  *'L.  T.,"  used  in 
the  church  at  Lewes,  Del.,  one  of  the  first 
Presbyterian  churches  organized  in  America, 
in  the  district  where  the  Rev.  Francis 
Makemie  preached.  '*  L.  T.,  "for  ''  Lord's 
Table,"  or,  ** Lewes  Token."  Unifacial, 
with  a  plain  reverse. 


APPENDIX  175 

Fig.  4.  Used  in  the  Presbyterian  Church 
of  New  Lisbon,  Ohio.  Such  Tokens  were 
in  service  during  the  pastorates  of  the  Rev. 
Drs.  Clement  Vallandingham  and  A.  O. 
Patterson  in  the  early  part  of  the  nineteenth 
century.  Unifacial ;  a  small  square  of  flat- 
tened lead. 

The  Tokens  figured  on  Plates  II  to  V,  Nos. 
17  and  18,  are  examples  of  those  used  by 
the  Huguenots  or  early  French  Presbyte- 
rians. They  are  reproduced  from  M.  Henri 
Gelin's  ''The  Token  in  the  Reformed 
Churches  of  France, ' '  *  and  are  fairly  typ- 
ical of  the  examples  therein  described  with 
much  fullness.  Plate  II  and  Nos.  10  and 
II  of  Plate  III  are  specimens  of  the  '^  Shep- 
herd Token,"  and  are  of  the  same  type  in 
design  and  in  rudeness  of  the  engraver's  art. 
With  the  exception  of  Figs.  45,  46,  47,  the 
Tokens  figured  in  the  remaining  plates  are 
from  the  collection  of  Mr.  Robert  Shiells. 

*  Le  Mereau  dans  les  Eglise  Reformees  de  France, 
1891. 


176  APPENDIX 

Plate  II.  Fig.  7.  Obverse:  A  shepherd 
standing  in  the  midst  of  his  flock ;  in  the 
dexter  hand  a  shepherd's  crook;  in  the  sin- 
ister a  shepherd's  horn  held  to  the  mouth. 
Above  the  crook  is  a  cross  couped  (with 
equal  arms)  from  which  floats  an  oriflamme. 
On  either  side  are  trees,  as  though  for 
shelter  for  the  sheep.  Reverse  :  An  open 
Bible,  on  whose  pages,  in  French,  is  the 
divided  text,  '^  My  sheep  hear — my  voice 
and  follow  Me."  Above  the  book  is  a 
figure  of  a  radiant  sun,  an  emblem  of  Christ ; 
on  either  side  are  three  five-pointed  stars, 
probably  emblems  of  the  messengers  or  pas- 
tors of  the  churches. 

Fig.  8.  Obverse  :  Design  as  above,  with 
some  marked  variations.  Reverse  :  The 
name  of  the  Church,  Gemozac. 

Fig.  9.  Obverse  :  Design  as  in  Fig.  7. 
Reverse  :  The  open  book  with  text,  '^  Fear 
not,  little  flock."  On  the  opposite  side, 
'*  St.  Luke,  Chapter  XII.  Verse  32  [82]." 
A  radiant  sun  above,  without  stars. 


APPENDIX  177 

Plate  III,  Fig.  lo.  Obverse:  Ste. 
Foy-Bordelais.  Design  as  in  Plate  II. 
Reverse:  Open  Bible  with  text,  ^*  Fear 
not  little  flock."— St.  Luke,  Chapter  XII, 
verse  32.     A  radiant  sun  above  the  Book. 

Fig.  II.  Token  of  Montalbanais.  A 
shepherd  Token.  Obverse:  Design  as 
above,  except  that  a  bird  of  prey  is  hover- 
ing overhead,  replacing  the  cross  and  ori- 
flamme.  The  drawing  is  very  rude.  Re- 
verse :  An  open  Bible  with  text,  '<  Fear 
not  (ne  crains  point)— little  flock  (petit 
troupeau).  The  radiant  sun  and  stars  ap- 
pear above  as  in  Fig.  7.  Tlie  letters  E 
D  on  either  side  are  supposed  to  stand  for 
Eglise  (church)  de  (of)  ;  the  blank  below 
to  be  filled  with  the  name  of  the  local  con- 
gregation. This  would  indicate  that  the 
Token  was  prepared  for  general  use. 

Fig.  12.  Mazamet.  Obverse:  Design, 
the  figure  of  a  cock  surrounded  by  six  stars. 
Above  the  letter  ^^H,"  for  Hautpoul,  the 
lord  of  the  Manor.      The    "M"    beneath, 


178  APPENDIX 

for  Mazarnet,  the  town  of  the  church.  The 
figure  of  the  cock  is  probably  taken  from 
the  arms  of  Hautpoul,  although  the  emblem 
is  a  familiar  one  on  church  buildings  in 
France  as  representative  of  the  bird  that 
called  Peter  to  repentance.  Reverse  : 
The  same  as  obverse,  without  the  beaded 
margin. 

Plate  IV,  Fig.  13.  Saverdun  (Ariege). 
Obverse:  The  text,  ''Fear  not  little 
(ne  crains  point  petit)."  Reverse: 
'' Flock  (Troupeau) — concluding  the  text 
on  the  obverse.  Above  the  word  flock  is  a 
''flourish."  (Could  this  be  intended  for 
bread  ?)  Below,  a  rude  figure  of  a  cup 
or  chalice. 

Fig.  14.  Nimes.  Obverse  :  The  arms 
of  the  city  of  Nimes,  a  crocodile  chained 
to  a  palm  tree.  On  the  dexter  side  beneath 
a  star,  the  letters  "COL"  (colonia) — on 
the  opposite  side  "  NEM  "  for  Nemau- 
sensis  (Nimes).  Reverse  :  A  radiant  heart 
upon  two   swords  saltier,   and   overlaid  by 


APPENDIX  179 

four  daggers  or  naked  blades  (?)  united  at 
the  center.  Inscription  :  ' '  Christ  Soleil  de 
Justice  " — Christ  the  Sun  of  Righteousness. 

Fig.  15.  The  arms  of  Launcelot  Voysin. 
At  the  base  of  the  field  a  monogram  of  the 
letters  ''L.  V."  and  '' M.  B."— Laun- 
celot Voysin  and  Marie  Bobineau.  Le- 
gend:  **Mon  Rampart  Dieu  est." — God 
is  my  Fortress.     Unifacial. 

Fig.  16.  Locality  unknown.  Possibly 
Porte-Charente,  as  indicated  in  the  mono- 
gram **  P.  C."  The  top  is  pierced  to  allow 
use  as  an  amulet  or  ornament. 

Plate  V,  Fig.  17.  A  lead  Token;  uni- 
facial.     Probably  Porte-Charente,  France. 

Fig.  18.  Locality  unknown.  The  let- 
ters ^'  S+C  "  with  a  cross  between  probably 
stand  for  "  Sainte  Cene,"  the  Holy  Supper. 
Unifacial. 

Fig.  19.  Maitland  Presbyterian  Church. 
Device  :  A  chalice  on  a  salver,  with  text, 
This  do  in  remembrance  of  Me. ' ' 

Fig.  20.     Montreal,    Canada.      A   com- 


180  APPENDIX 

munion  table,  with  a  chalice  and  platter  of 
bread  thereon. 

Fig.  2  1.  A  six-pointed  Token  of  "St. 
Paul's  Church,  Montreal  (Canada),  1855." 

Fig.  22.  Token  of  Lochaber  and  St. 
Mary.      Nova  Scotia,  1851. 

Plate  VI,  Fig.  23.  Pelham,  Hamp- 
shire County,  Mass.  "P.  P. , "  for  Pelham 
Presbyterian.  The  Church  was  organized 
in  1743  ;  is  now  Congregational. 

Fig.  24.  Locality  unknown.  "  N.  I. 
E."  probably  stands  for  ''  New  England  In- 
dependent."    Unifacial. 

Fig.  25.  ''  M.  F."  for  Methlick,  Fyvie, 
Scotland.  Stamped  on  a  thin  sheet  of  brass. 
Very  rare.  The  Token  probably  belonged 
to  the  latter  part  of  the  sixteenth  century. 

Fig.  26.  Inscription,  ''St.  Marks,  De- 
marary,  1841."  From  Demarara,  British 
Guiana.     Unifacial. 

Fig.  27.  St.  John,  Prince  Edward's 
Island.  Inscription:  ''St.  I.  P.,"  for  St. 
John's  Parish.      Unifacial. 


APPENDIX  181 

Figs.  28,  29.  Token  of  St.  John,  New 
Brunswick.  Obverse  :  "  Free  Presbyte- 
rian Church,  St.  John,  New  Brunswick." 
Reverse  :  ' '  This  do  in  remembrance  of 
Me.      I  Cor.  xi :    24." 

Plate  VII,  Figs.  30,  31.  This  inter- 
esting Token  was  used  by  the  famous  Rev. 
Edward  Irving  in  his  London  Church.  Ob- 
verse :  A  figure  of  the  burning  bush,  the 
symbol  of  the  Church  of  Scotland,  with  the 
motto,  ' '  Nee  tamen  consumebatur  "  ( '  <  Yet 
it  was  not  consumed").  Reverse  :  '^  Cale- 
donia Church,  1822." 

Figs.  32,  33.  Helen's  Bay  Presbyterian 
Church,  Ireland.  Obverse  :  Figure  of  the 
burning  bush  with  the  inscription,  '' Ardens 
sed  virens "  (Burning  but  flourishing). 
This  is  the  seal  of  the  Church  of  Ireland,  an 
adaptation  of  the  symbol  of  the  Church  of 
Scotland.  Obverse  :  In  the  center  of  a 
field  ornamented  with  shamrocks,  "  1  Cor. 
XI:  28."  In  the  margin,  **  Helen's  Bay 
Church,  1897." 


182  APPENDIX 

Figs.  34,  35.  Dublin,  Ireland.  Ob- 
verse :  On  the  margin,  ' '  Scotch  Church, 
Dublin,  1843  ;"  within  the  field  the  text,  '*  I 
will  pay  my  vows  unto  the  Lord  now  in  the 
Presence  of  all  His  people."  Ps.  cxvi :  14. 
Reverse:  On  the  margin  the  texts,  *'Let 
a  man  examine  himself ;  The  Lord  knoweth 
them  that  are  his."  In  the  field,  ''Lovest 
thou  Me  ?  John  xxi :  16."  Oddly  enough, 
this  Token  was  picked  up  at  Carlisle  Railway 
Station,  England,  by  a  boy. 

Plate  VIII,  Figs.  36,  37.  Woodhead 
Episcopalian  Church,  Aberdeenshire,  Scot- 
land. Obverse  :  The  Christie  monogram, 
*'  I.  H.  S.,"  with  a  Latin  cross  rising  from 
the  ''  H."  The  device  is  supposed  by  some 
to  be  the  first  three  Greek  letters  of  the 
name  ' '  Jesus  " ;  by  others,  the  initials  of 
''  In  Hoc  Signo."  Reverse  :  ''  A.  C.  -j- 
W.  Fyvie."  A.  C,  the  initials  of  the 
Episcopalian  incumbent  of  the  Parish. 
*'W.,"  the  initial  of  Woodhead.  Fyvie, 
the  name  of  the  Parish. 


APPENDIX  183 

Figs.  38,  39.  Halifax,  Nova  Scotia. 
Obverse  :  Device,  A  spreading  vine  tree 
within  a  scalloped  border.  Reverse  :  "P. 
C.  H.  1784,"  for  Presbyterian  Church, 
Halifax.  This  Church  was  founded  in  1750, 
by  the  Rev.  Aaron  Cleveland,  who  was  the 
great -great -grandfather  of  ex-President  Gro- 
ver  Cleveland. 

Figs.  40,  41.  Old  Meldrum,  Aberdeen- 
shire, Scotland.  An  Episcopalian  Token. 
Obverse:  Device,  ''I.  H.  S."  with  the 
cross.  Reverse:  ^^Mr.  I.  C,"  the  ini- 
tials of  the  incumbent.  A  very  rare 
Token. 

Plate  IX,  Figs.  42,  43.  Schenectady, 
N.  Y.  Inscription,  '^Presby.n  Church 
Schen.dy  1809."  Reverse:  '*II  Tim. 
II.  XIX.  I  Cor.  XI.  XXVIII."  A  square 
Token  within  a  beaded  border.  This  was 
used  by  the  First  Presbyterian  church  of 
Schenectady,  at  the  beginning  of  the  nine- 
teenth century. 

Figs.  44,    45.     Token  used   in   Crathie, 


184  APPENDIX 

Scotland,  the  Church  attended  by  Queen  Vic- 
toria while  resident  at  Balmoral,  Scotland. 
This  Token  was  contributed  to  the  Presbyte- 
rian Historical  Society's  collection  by  the 
Pastor  and  Kirk  Session  of  Crathie.  It  has 
been  sometimes  called  "The  Queen's 
Token,"  simply  because  Queen  Victoria 
was  a  communicant  in  this  Church.  Ob- 
verse :  ''Crathie  and  Braemar — 1841." 
Reverse:  ''This  do  in  remembrance  of 
me.  Luke  xxii  :  19."  "But  let  a  man 
examine  himself,     i  Cor.  xi  :  23." 

Figs.  46,  47.  Tabernacle  Presbyterian 
Church,  Philadelphia.  A  memorial  Com- 
munion Token.  Obverse  :  The  seal  of  the 
Church.  Device,  on  a  quatrefoil  in  the 
center  of  the  field,  a  figure  of  the  ancient 
Jewish  Tabernacle.  At  the  top  a  circle  of 
clouds,  within  which  is  the  name  "Jeho- 
vah "  in  Hebrew  characters.  Below  is  the 
text,  "There  I  will  meet  with  thee." 
Figures  of  the  carnation,  the  floral  emblem 
of  the  Church,  surround  the  device.     The 


APPENDIX  185 

scroll  is,  '*  Show  the  Lord's  death  till  He 
come.  This  do  in  remembrance  of  Me." 
Reverse  :  Within  a  wreath  of  carnation 
flowers,  the  inscription,  *' Quarter- Cen- 
tury Communion  Token.  Henry  C.  Mc- 
Cook,  Installed  Pastor  of  the  Tabernacle 
Presbyterian  Church  of  Philadelphia,  Jan- 
uary 1 8,  A.  D.  1870. 


INDEX 

Pack 

Abbelen,  Rev.  P.  M.,  on  Tokens 44 

Abbey  Tokens 74,  76 

Abbot  of  Misrule  Tokens 75,  76 

Abraxas  Stones 28 

All  Saints'  Church,  Edin.,  Card  Token 60 

Amsterdam  Token loi 

Antigonish  Token 64 

Arbroath  Token 15 1 

Armenian  Church 92 

Arnot,  Rev.  Samuel,  Tongland 63,  154 

Auchterarder,  Antique  Token 154 

Augsburg  Confession 72,  82 

Australian  Tokens 113,  146 

Basilides 28 

Biblical  Mention  of  Tokens 25 

Bill  for  Communion  Bread — , 127 

Boswell,  James,  Note  on  Tokens 134,  135 

Breadlifters 64,  65 

Bread  Pennies 75,  102 

Brechin  Token 153 


188  Index 

Page 

Breslau  Token ,.107 

Brunswick  and  Luneburg  Tokens 71 

Bulletin     of    French     Prot.     Hist.    Society, 

quoted 87,  96  to  100 

Burlesque  Tokens 76 

Bum,  J.  H.,  Catalogue  of  Tokens 56 

Burns,  Rev.  Thomas,  Edin 168 

Byzantine  Church 93 

Calixtines 92 

Cambuslang  Token 148 

Canadian  Tokens 91,  145,  147,  168 

Canongate  Token 21 

Carmichael,   Parish  of. 122 

Catechumens 35  to  37 

Ceres  Tokens  148 

Charleston  Token 165,  166 

Chatard,  Bishop  F.  S.,  on  Tokens 44 

Cheetham,  Ven.  Samuel,  on  Tokens 42 

City  Arms  on  Tokens 20,  21 

Cochran-Patrick,  R.  W 116 

Coins  Offered  at  Communion  Table 122,  130 

Cologne  Token 71,  72 

Communion  of  the  Cup 91 

Communion    Customs,    Controversy  as   to 

all 64,  67,  68,  92  to  95 

Communion,  Disorder  at 54 


Index  189 

Page 

Communion  Elements,  Publicly  Tasted 70 

Communion,   Old-time ii  to  18 

Concord,  Formula  of. 82 

Crabb,  Very  Rev.  James,  Dean  of  Brechin 59 

Cross  Stamped  on  Tokens 151 

Cup,  a  Common  Device  on  Tokens 91,  92 

Dalry  Token , 62,  6^ 

Dick,  Rev.   Robert,  Catalogue 168 

Dean  of  Guild  (Edin.)  Tokens 20 

Dimissory  Letters  38 

Discipline  Connected  with  Scottish  Tokens 119 

to  121,  127  to  132 

Discipline  and  Edin.  Tokens 136  to  138 

Discipline,  First  Book  of. 84 

Distribution  of  Tokens 15,  16,  134,  139,  140 

Dollar  Church  Token,   Dr.  Wylie 146 

Dolphin  on  Token 151 

Dunning  Token 167 

Durham,  Riotous  Collection  of  Tokens 54 

Dysart,  Chalice  Token 91 

Earle,    Mrs.    Alice  Morse,   quoted 58,  163 

164,  165 

Edinburgh  City  Tokens 20 

Edinburgh  Session    Records 16,  137 

Edward  VI.,  Sacramental  Rubric  of. 94 


190  Index 

Page 

Elements,  Lifting  of  the 64 

Eleusinian  Emblems.. 79,  80 

Eleusinian   Mysteries 29,  78 

English  Soldier  without  a  Token 133 

English  Tokens.  491056,  144,  145 

Episcopal    Rubric    as    to  Improper    Com- 
municants  57,  136 

Episcopal  Token,  Glasgow 60 

Ettrick,  Parish  of. ,134 

Fish,  an  Early  Christian  Emblem 44,  152 

Fish  on  Tokens 152 

Flushing  (Holland)  Tokens 105,  107 

Fools,  Festival  of 75 

Forfar,  Parish  of. 134 

Formatae 41,  43 

Formula  of  Con  cord 82 

Free-Masons'  Mark 77 

French  Card-Token,  Montreal 89,  90 

French  Confession  of  Faith 81 

French  Tokens 87  to  90 

Friedens  Berg  Tokens 109 

Frossard,  Rev.  Ch.   L 88,  89,  91 

Gaelic  Token 144 

Galston,  Parish  of 122,  126,  129 

Gemmill,  Rev.  John,  M.  D 63  to  66 


Index  191 

Page 

General  Assembly,  First  Scottish 115 

General  Assembly,  Glasgow I18 

General  Meeting  Token I49 

Geneva  Tokens 87 

Georgetown   Kirk  Token 147 

Gillespie,  Rev.  George 16 

Glasgow  Card-Token,  R.  C.  Cathedral 46 

Grace,  Dr.  Philip,  on  Tokens 45 

Gretna  Token 144 

Haddington  Token 21 

Hand,  Controversy  as  to  Bare  or  Gloved 67 

Helvetic  Confession 81 

Henley-on-Thames  (Eng.)  Records 52 

Heresies  of  the  Cup 92 

Hermand,  M.  Alex 96,  97 

Horse-Race  vs.  Tokens 134 

Huss  and  Luther  Medals 103,  104 

Hussite  Communion  of  the  Cup 91 

Initiation,   Early  Church 34,  36 

Irish  Tokens ., 145 

Isle  of  Man  Tokens 145 

Jamieson,  Rev.  Dr.  John 135 

Johns  Haven  Token 64 

Johnson,  Dr.  Samuel,  Tour  to  the  Hebrides 134 


192  Index 

Page 

K.  FOR  Kirk  on  Tokens 145 

Koinonikon 39 

Lanark  (Canada)  Token 63 

Lame   (Ireland)  Token 145 

Letters  of  Commendation 37 

Letters  of  Communion 37 

Letters  from  Italy 60 

Lifting  the  Elements,  Controversy  as  to 64 

Lifting  the  Tokens 15,  17 

Liturgy,  Early  Scottish 73 

Longside  Token 148 

Luther  and  Huss  Medals 103,  104 

Lutheran  Sacramental  Customs 104,  105 

Lutheran  Sacramental  Wafer 105 

M.  FOR  Meetinghouse  on  Tokens 145 

Mark  of  Master-Mason 77 

Marreau  or  Mereau 81,  82,  87,  96 

Mauchline,  Discipline  at 122,  130 

Mauchline  Token 130 

McCrie,  Rev,  Dr.  Thomas,   Edin 13 1,  132,  147 

McLachlan,  R.  W.,   Montreal 168 

Methven  Token 151 

Montauban 98 

Montreal,  French  Card-Token 89,  90 


Index  193 

Page 

Mornay,  Madame  du  Plessis 98  to  100 

Munro,  Mgr.  Alex,  on  Tokens 47 

Neenah  Tokens 163 

Newbury  (England)  Parish  Tokens 52 

Newfoundland  Token 145 

New  Year's  Tesserae 30,  31 

New  York  City  Token 22,  160 

New  Zealand  Tokens II2,  146 

Northmaven  Token 143,  151 

Old  School  Church,  Annals  of 136 

Pelican  AS  A  Christian  Emblem 105,  106 

Pelican  on  Tokens 105 

Penpont  Token. 149,  150 

Pergamos,  Church  of. 32,  33,  80 

Plumptre,  Very  Rev.  Dean,  on  Tokens 40 

Pole,  Cardinal,  Lists  of  Communicants 50 

Rainbow  as  a  Token 25 

Reform  Dutch  Token , Ill 

Reid,  John,   Collector 143 

Roman  Catholic  Card-Token 47 

Roman  Tesserae 291031,  43,  97,  119 

Rosicrucians 77 


194  Index 

Page 

Sacramental  Privileges  Claimed 124 

Sacramental  Wine  Mingled  with  Ink 69 

Sacramental  Wine  Mingled  with  Water 93,  94 

Santa  Cruz  Tokens 109 

Scott,  Rev.  David,  Saltcoats 136 

Scottish  Communion  Customs ii  to  13,  17,  18 

Scottish  Communion  Plate  and  Tokens 167 

Scottish  Dictionary 135 

Scottish  Moorland  Sacrament 131,  132 

Semple,   Rev.  John,  Carsphairn 131 

Session  Records,  Edinburgh 16,  137 

South  Leith  Session  Records Il8 

Spalding,  John,  Troubles  and  Transactions 118 

St.  Andrews'  Session  Records 115,  117 

120,  125,  126  to  130 

St.  Peters  (Norwich)  Token  Accounts 52,  53 

St.  Thomas'  Token ill 

St.  Saviour's  Church,  Southwark 50,  51 

Stock  Tokens 19 

Stornoway  Token 144 

Swan  on  Holland  Tokens 102 

Swan  on  Luther's  Medals 102  to  104 

Tessera,  Ancient  General  Use  of 29  to  32 

Tesserae  Sent  to  Carthage 30 

Texts  on  Tokens 19,  iii,  112 


Index  195 

Page 

Tobit 26,  29 

Tokens  as  Certificates  of  Membership 62 

Token-Books,  Southwark 50,  51 

Tokens,  Collectors  of. 116,  143,  162,  168 

Tokens,   Counterfeit 121,  122,  125 

Token,  Definition  of  a 25 

Tokens,  Distribution  of 15,  16,  134,  136,  139 

Tokens,   Exchanging 121,  122,  123,  129 

Token-House- Yard,  London 52 

Tokens,  Improper  Use  of. 122,  123,  127 

Token  Mold,  Part  of  Church  Property 23,  125 

Tokens,  New  Ministers  claimed  new 24 

Tongland  Token 63,  154 

Tradesmen's  Tokens 49,  50,  55,  56 

Trotter,  Rev.  Thomas,  Johns  Haven 64 

United  Brethren,  Token  Usages  of....  108  to  in 

United  States  Tokens 160  to  167 

Urim  and  Thummim 80 

Utraquists 92 

Vernon,  Wisconsin,  Tokens 161,  163 

Walloon  Church  Tokens loi,  107 

Warner,  Thomas,  Cohocton,  N.  Y 162,  169 

West  India  Tokens 109,  in 

Winnipeg    Token 145 


196  Index 

Page 

Wisconsin  Church,  Incident  in 140,  141 

Wisconsin  Tokens 161,  163 

Wodrow,  Rev.  Robert,  Eastwood 132 

Wylie,  Rev.  Dr.  James  A.,  Dollar 146 

Yorkshire  Incident 59 


